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Resurrection part 4: The significance of Messiah’s resurrection

The belief in Yeshua as Messiah necessitates a belief in his resurrection, otherwise the whole of the Bible narrative falls apart and is robbed of its true meaning.

Core of the Bible podcast #124: Resurrection part 4 – The significance of Messiah’s resurrection

Up to this point in our resurrection series, we have covered a lot of ground in relation to the topic of resurrection.

In the first essay, we looked at individual resurrections in the Bible, and the teaching of Yeshua on the idea that eternal life was capable of being bestowed within this lifetime and then also to be carried on in the next.
Next, we reviewed how judgment and resurrection were described in the prophecies of Isaiah and Ezekiel. Although they each prophesied of a collective physical resurrection of Israel from its captivity, it was an allegorical resurrection which pointed to their restoration in their land and their inheritance after their captivities of judgment were completed.
Last time, we reviewed the timing of Daniel’s prophecy of a final resurrection of judgment which also included not just a restoration to the inheritance, but a bestowal of eternal life. Due to the corruption of that first century generation, it appeared that judgment was carried out in the final days of national Israel in 68-70 AD, and spiritual life was granted in the establishment of prophetic Zion, the eternal city/Kingdom of God.

Now we come to the most famous of all resurrections, the resurrection of Yeshua Messiah, himself. As mentioned previously, the apostle Paul believed that Yeshua’s resurrection was absolutely a central doctrine of the nascent believing community:

1 Corinthians 15:13-14 – But if there is no resurrection of the dead, then not even Messiah has been raised. And if Messiah has not been raised, then our preaching is in vain and your faith is in vain.

While in previous essays we looked at how Yeshua himself taught about the resurrection of others, today I would like to focus on Messiah’s own resurrection, and the meaning with which it is infused from the rest of the biblical writings in the Tanakh. To be clear, I will not be dealing with evidences for the resurrection of Messiah, as I believe that is well attested in many other commentaries and studies which are readily available for anyone to research further. I am assuming that most of you reading or listening to this today believe the resurrection of Messiah is true, as I do. In these studies I am choosing to look at resurrection as a theme or motif throughout the Bible, and what the implications are for the believer today.

To best understand Messiah’s resurrection, I think we would do well to understand it from his perspective, as much as possible. To do so, we will be looking at the evening of the day of his resurrection, and how he explained to his disciples what had happened. In two conversations, Yeshua was able to recount for his disciples the meaning of his resurrection in the context of the entire Bible.

Firstly, Yeshua encountered two unnamed disciples of his as they traveled from Jerusalem to Emmaus, debating between themselves the meaning of what had occurred since the crucifixion and empty tomb had just been discovered that morning.

Luke 24:15-16 – And while they were discussing and arguing, Yeshua himself came near and began to walk along with them. But they were prevented from recognizing him.

As they discussed the confusion of the events of the day, Yeshua began to instruct them.

Luke 24:25-27 – He said to them, “How foolish you are, and how slow to believe all that the prophets have spoken! “Wasn’t it necessary for the Messiah to suffer these things and enter into his glory?” Then beginning with Moses and all the Prophets, he interpreted for them the things concerning himself in all the Scriptures.

Later that same evening, Yeshua appeared to the eleven remaining disciples and repeated this same information.

Luke 24:44-47 – Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Messiah should suffer and on the third day rise from the dead, and that, in his name, repentance for the forgiveness of sins should be proclaimed to all nations, beginning from Jerusalem.

While the details of these conversations that Yeshua had with these disciples and the explanation of how he fulfilled what was written in the Tanakh are not recorded for us, I believe we can still glean some of the passages that he may have represented to those disciples by reading how the early believing congregations interpreted key passages from Moses, the psalms, and the prophets. His followers would memorialize some of these passages within the New Testament writings which we can reflect on in the context of Yeshua’s fulfillment of these things.

WRITTEN IN THE LAW OF MOSES

Even during his ministry, Yeshua made it clear he was fulfilling the very scriptures in which the Jews continually searched for their Messiah.

John 5:45-47 – Do not think that I will accuse you to the Father. There is one who accuses you: Moses, on whom you have set your hope. For if you believed Moses, you would believe me; for he wrote of me. But if you do not believe his writings, how will you believe my words?“

In what ways did Moses write about Messiah over a thousand years before Yeshua even walked the earth? One of the most prominent statements from Moses was his prediction that God would raise up a prophet like himself from among their own people.

Deuteronomy 18:15 – “Yahweh your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear…”

Early in the gospel of John, we find Philip recognizing this very passage being fulfilled in the person of Yeshua as he excitedly tells Nathanael about him.

John 1:45 – Philip went to look for Nathanael and told him, “We have found the very person Moses and the prophets wrote about! His name is Yeshua, the son of Joseph from Nazareth.”

The apostle Peter even urgently preached this very passage to those Jews who witnessed the healing of the lame man in the temple courts:

Acts 3:22 – Moses said to the fathers, ‘Yahweh your God will raise up for you a Prophet like me from among your own people. Listen carefully to everything he tells you.’

That Yeshua was to be a prophet like Moses can be illustrated by reviewing some parallels between the lives of Moses and Yeshua:

They both spoke the words of God to the people

Exodus 4:12 – Now therefore go, and I will be with your mouth and teach you what you shall speak.”

John 12:44, 49 – And Yeshua cried out and said, “Whoever believes in me, believes not in me but in him who sent me. … For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment–what to say and what to speak.

They both provided the source of life

Numbers 21:8 – Then Yahweh said to Moses, “Make a snake image and mount it on a pole. When anyone who is bitten looks at it, he will recover.”

John 3:14-15 – “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, so that everyone who believes in him may have eternal life.

They both provided the bread of heaven

Exodus 16:14-15 – When the dew evaporated, a flaky substance as fine as frost blanketed the ground. The Israelites were puzzled when they saw it. “What is it?” they asked each other. They had no idea what it was. And Moses told them, “It is the food Yahweh has given you to eat.”

John 6:32, 35 – Yeshua said, “I tell you the truth, Moses didn’t give you bread from heaven. My Father did. And now he offers you the true bread from heaven. … Yeshua replied, “I am the bread of life. Whoever comes to me will never be hungry again. Whoever believes in me will never be thirsty.”

They both proclaimed the commands of God from a mountain

Exodus 24:12 – Yahweh said to Moses, “Come up to me on the mountain and stay there so that I may give you the stone tablets with the law and commandments I have written for their instruction.”

Matthew 5:1-2 – When he saw the crowds, he went up on the mountain, and after he sat down, his disciples came to him. Then he began to teach them, saying: “Blessed are the poor in spirit…”

Yeshua’s resurrection proved that everything Moses was for the natural, fleshly nation of Israel, Yeshua was going to be for the spiritual, heavenly kingdom of God.

That Yeshua was not just like Moses, but was also a prophet is illustrated by these few examples.

He foresaw his own death and resurrection. Mark 8:31: “He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.“
Yeshua also prophesied of the expansion of the worship of the one true God beyond the land and leadership of Israel. John 4:20-21 – [The woman at the well said] “Our ancestors worshiped on this mountain, but you Jews say that the place to worship is in Jerusalem.” Yeshua told her, “Believe me, woman, an hour is coming when you will worship the Father neither on this mountain nor in Jerusalem.
He foresaw the complete destruction of the temple within that generation. Matthew 24:1-2, 34 – As Yeshua left and was going out of the temple, his disciples came up and called his attention to its buildings. He replied to them, “Do you see all these things? Truly I tell you, not one stone will be left here on another that will not be thrown down.” … “Truly I tell you, this generation will certainly not pass away until all these things take place.“

What other kinds of things can we find in the books of Moses that illustrate the work of Messiah?

In God’s condemnation of the serpent in the opening chapters of Genesis, we find a prophecy about the “seed of the woman” who would gain dominion over the power of the serpent:

Genesis 3:15 – I will put hostility between you and the woman, and between your offspring and her offspring. He will strike your head, and you will strike his heel.

After sparing Isaac on the altar, God related to Abraham how his offspring would bring blessing to the rest of then nations.

Genesis 22:18 – “And all the nations of the earth will be blessed by your offspring because you have obeyed my command.”

This blessing to all nations was to come through the seed of Abraham. The apostle Paul writes about the nature and identity of this seed.

Galatians 3:16 – Now the promises were spoken to Abraham and to his seed. He does not say “and to seeds,” as though referring to many, but referring to one, and to your seed, who is Messiah.

It was through this Messiah, the seed of Abraham, that these blessings would be poured out into the world.

Additionally, the entire narrative of the closing fourteen chapters of Genesis, 28% of the whole book, are consumed with telling the story of Joseph, one who was separated from among his brothers, was considered dead, and yet was discovered to be alive and ruling over the entire known world at the right hand of the supreme ruler of the world of that time, Pharaoh. The parallels in the story of Joseph to the life of Messiah have been enumerated over the centuries and illustrate in true allegory the role and character of Messiah.

Even the biblical calendar described in the law of Moses explains the work of Messiah. While all of the annual moedim or seasonal appointments illustrate Messiah, two in particular are stark indicators of his ultimate glory:

Day of Atonement: the sacrifice of Messiah for Israel’s sin illustrated by the double-goat ceremony, one who dies and one who yet lives.
Yom HaShemini/Eighth Day: the eternal Kingdom illustrated by the Eighth Day, the day beyond the seven days of this natural world cycle.

These examples only scratch the surface of the ways Messiah had been prefigured in the writings of Moses, and how his work was to move Israel from the natural (represented by following Moses and doing the letter of torah) into the spiritual (represented by following Messiah and doing the torah of God from the heart). Only a resurrected Messiah could accomplish what was to become eternal and spiritual.

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Yeshua not only represented to his disciples that Moses had written about him, but also the prophets. What are some examples of prophetic writings that he may have discussed with them on that road to Emmaus?

WRITTEN IN THE PROPHETS

From Peter’s speech in the temple:

Acts 3:24 – “In addition, all the prophets who have spoken, from Samuel and those after him, have also foretold these days.

What kinds of things were foretold within the writings of Israel’s prophets?

Israel was promised a King

Most believers are very familiar with a verse in Isaiah which usually becomes very prevalent around Christmastime:

Isaiah 9:6 – For a child will be born for us, a son will be given to us, and the government will be on his shoulders. He will be named Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.

But if we keep reading into the very next verse, we find that a very great promise is provided to Israel:

Isaiah 9:7 – The dominion will be vast, and its prosperity will never end. He will reign on the throne of David and over his kingdom, to establish and sustain it with justice and righteousness from now on and forever. The zeal of Yahweh of Armies will accomplish this.

This prophetic announcement of the permanent rule of Messiah over God’s Kingdom, a David-like figure, became the hope of Israel. Even to this day, Jews are expectantly awaiting their Messiah. Sadly, they do not recognize that he has come and he is already reigning in the eternal kingdom of God.

The angelic messenger Gabriel is also recorded as conveying this kingship of Yeshua to Mary, Yeshua’s mother, of the significance of her miraculous child:

Luke 1:31-33 – “Now listen: You will conceive and give birth to a son, and you will name him Yeshua. He will be great and will be called the Son of the Most High, and the Lord God will give him the throne of his father David. He will reign over the house of Jacob forever, and his kingdom will have no end.“

Micah 5:2, 4 – Bethlehem Ephrathah, you are small among the clans of Judah; one will come from you to be ruler over Israel for me. His origin is from antiquity, from ancient times. … He will stand and shepherd them in the strength of Yahweh, in the majestic name of Yahweh his God. They will live securely, for then his greatness will extend to the ends of the earth.

Zechariah 9:9 – Rejoice greatly, Daughter Zion! Shout in triumph, Daughter Jerusalem! Look, your King is coming to you; he is righteous and victorious, humble and riding on a donkey, on a colt, the foal of a donkey.

This prophecy is even declared by the writers of scripture to have been fulfilled by Messiah in the final week of his life.

John 12:12-16 – The next day, when the large crowd that had come to the festival heard that Yeshua was coming to Jerusalem, they took palm branches and went out to meet him. They kept shouting: “Hosanna! Blessed is he who comes in the name of the Lord – the King of Israel! ” Yeshua found a young donkey and sat on it, just as it is written: Do not be afraid, Daughter Zion. Look, your King is coming, sitting on a donkey’s colt. His disciples did not understand these things at first. However, when Yeshua was glorified, then they remembered that these things had been written about him and that they had done these things to him.

Most importantly, within the prophetic books Israel was promised an eternal inheritance:

Daniel 2:44 – “And in the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever.

We see how this eternal kingdom would be set up “in the days of those kings”. The kings mentioned in the vision were the feet of iron mixed with clay, which most commentators equate with the Roman empire. This kingdom to be established by God was to be set up in those days, and it was to endure forever.

That this Messianic figure would be killed and rise from the dead is not only illustrated allegorically by the story of Joseph (said to have been killed by wild animals, but is then discovered alive), but the resurrection is conveyed by Yeshua’s own use of the story of Jonah from that prophetic book:

Matthew 12:40 – “For as Jonah was in the belly of the huge fish three days and three nights, so the Son of Man will be in the heart of the earth three days and three nights.

Luke 11:30 – “For just as Jonah became a sign to the people of Nineveh, so also the Son of Man will be to this generation.

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WRITTEN IN THE PSALMS

Now that we have looked at some of the indications of Messiah in the writings of Moses and the Prophets, we turn to the Psalms. While there are many psalms which have Messianic overtones, Psalm 110 is one of the most quoted passages in the New Testament writings.

Psalm 110:1-4 – A Psalm of David. Yahweh says to my Lord: “Sit at my right hand, until I make your enemies your footstool.” Yahweh sends forth from Zion your mighty scepter. Rule in the midst of your enemies! Your people will offer themselves freely on the day of your power, in holy garments; from the womb of the morning, the dew of your youth will be yours. Yahweh has sworn and will not change his mind, “You are a priest forever after the order of Melchizedek.”

This teaches us how Yeshua’s resurrection established him not only as the permanent ruler of God’s Kingdom, but also a High Priest after the order of Melchizedek. The writer to the Hebrews explains how this oath of God ensured that Messiah had to rise from the dead in order to establish the eternal priesthood within his Kingdom.

Hebrews 7:20-25 – And it was not without an oath. For those who formerly became priests were made such without an oath, but this one was made a priest with an oath by the one who said to him: “Yahweh has sworn and will not change his mind, ‘You are a priest forever.'” This makes Yeshua the guarantor of a better covenant. The former priests were many in number, because they were prevented by death from continuing in office, but he holds his priesthood permanently,because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.

The Psalms also speak of his resurrection before his dead body would become decayed.

Psalm 16:10 – For you will not abandon my soul to Sheol, or let your holy one see corruption.

Yeshua’s resurrection demonstrated that he was truly the Son of God, his King, receiving the Kingdom assigned to David.

Psalm 2:6-8 – “As for me, I have set my King on Zion, my holy hill.” I will tell of the decree: Yahweh said to me, “You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession.

This psalm confirms that the King that Yahweh desired to place on the throne of his Kingdom, the prophetic New Jerusalem of Zion, was to be his own Son. He would inherit not just the land of Israel, but have the nations before him.

These qualities were also brought out in Paul’s sermon in the synagogue in Pisidian Antioch, as he quoted several of the psalms regarding the resurrection of God’s own son, reigning on the throne of David:

Acts 13:30-35 – But God raised him from the dead, and for many days he appeared to those who had come up with him from Galilee to Jerusalem, who are now his witnesses to the people. And we bring you the good news that what God promised to the fathers, this he has fulfilled to us their children by raising Yeshua, as also it is written in the second Psalm, “‘You are my Son, today I have begotten you.’ And as for the fact that he raised him from the dead, no more to return to corruption, he has spoken in this way, “‘I will give you the holy and sure blessings of David.’ Therefore he says also in another psalm, “‘You will not let your Holy One see corruption.’

We have already seen how strongly Paul felt that the resurrection of Messiah was central to the story of redemption, and here we see him piling on these several passages from the Prophets and Psalms that we have just reviewed to corroborate that Yeshua fulfilled what was written and promised to their fathers in generations past.

1 Peter 1:3-4 – Blessed be the God and Father of our Lord Yeshua Messiah. Because of his great mercy he has given us new birth into a living hope through the resurrection of Yeshua Messiah from the dead and into an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you.

An inheritance that was to be imperishable, undefiled, and unfading would only be possible with an ever-living Prophet, King, and Priest. Israel’s eternal inheritance was bound up together with a living representative of an everlasting covenant so that the Kingdom of God would be firmly established and would never pass away. The resurrection of Yeshua accomplished all of these things.

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We saw in our last essay how the kingdom was always meant to be spiritual, because only spiritual things can last forever.

2 Corinthians 4:18 – So we do not focus on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.

The resurrection of Yeshua enabled all of these qualities to become true, not just for a generation or even for a particular earthly reign, but forever.

Israel was promised a prophet like Moses, and Yeshua’s resurrection allows him to be that prophet forever.
Israel was promised a king like David, and Yeshua’s resurrection allows him to be that king forever.
Israel was promised a priest like Melchizedek, and Yeshua’s resurrection allows him to be that priest forever.

Therefore, the resurrection of Yeshua was an absolute necessity which is why Paul would write:

1 Corinthians 15:14 – and if Messiah has not been raised, then our proclamation is in vain, and so is your faith.

The belief in Yeshua as Messiah necessitates a belief in his resurrection, otherwise the whole of the Bible narrative falls apart and is robbed of its true meaning. One cannot be true without the other: a resurrected Messiah makes no sense without the full context of the rest of the biblical narrative and promises made to Israel, and the biblical narrative and promises require an eternal Prophet, King, and Priest.

Without an eternal Prophet, we cannot know the will of God. Without an eternal King, we have no righteous authority. Without an eternal Priest, we have no atonement for sin. However, the whole thing put together results in a beautiful harmony of God’s three-fold provision for his people, and for any who choose to align themselves with the God of Israel. He has established his eternal King upon his throne, an eternal Prophet who reveals the will (or Word) of God to his people forever, and an eternal Priest who always lives to intercede for those who come to him.

This is why Messiah has supremacy over Adam, because he has conquered not only sin but death.

Romans 5:17 – If by the one man’s trespass, death reigned through that one man [Adam], how much more will those who receive the overflow of grace and the gift of righteousness reign in life through the one man, Yeshua Messiah.

This is why Messiah has supremacy over Moses, since Moses faithfully created and cared for the Kingdom of God on the earth (the house of Israel) in his generation, but it is through Messiah that the new creation of the eternal Kingdom of God has been built.

Hebrews 3:2-3 – He [Yeshua] was faithful to the one who appointed him, just as Moses was in all God’s household. For Yeshua is considered worthy of more glory than Moses, just as the builder has more honor than the house.

If Yeshua truly is our Prophet, King, and Priest, then for believers there really is no need any longer for earthly prophets, kings, or priests. Our primary allegiance belongs to Yahweh through his provision of our ultimate Teacher, Authority, and Intercessor, Yeshua, not to some earthly counterfeit. While we still need to abide by the rulers of this earth, our ultimate allegiance belongs only to Yahweh through his Messiah, Yeshua. This is why no natural nation, entity or organization can claim supreme authority as the “true” people of God or belief system because only a spiritual entity, the Kingdom of God, is eternal; all else is subject to death and corruption. Only God’s Word and his Kingdom with his designated and chosen Prophet, King, and Priest is eternal.

Because of his resurrection, only Yeshua Messiah has the right to stand in authority over all other belief systems. By conquering death he has validated forever the truth that he taught, fulfilling all that was written about him in the writings of Moses, the Prophets, and the Psalms, just as he had explained to his disciples. By being raised from the dead, he became the genesis of a whole new creation, a new heavens and a new earth!

2 Corinthians 5:16-17 – So from now on we have known no one according to the flesh, and even if we have known Messiah according to the flesh, yet now we know him no more; so that if any one is in Messiah — he is a new creature! The old things did pass away; behold, all things have become new.

God has renewed, restored, and resurrected his people in Messiah Yeshua. The very real and tangible resurrection of Messiah after his crucifixion was the physical token revealing the genesis of this new creation; in Messiah, all things are already new! Because of Messiah’s resurrection, believers today can have not only hope through the struggles in this life, but the ultimate hope in an instantaneous and eternal existence in God’s presence once this life is through.

Speaking to Martha at the tomb of her brother Lazarus, Yeshua uttered what I believe were the most important words to give believers hope in this life:

John 11:25-26 – Yeshua said to her, “I am the resurrectionand the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die. Do you believe this?”

Well, this series has been a long journey and has taken us into some areas that are not typically reviewed in the context of resurrection. However, I truly hope that through all of these scriptural detours and rabbit holes that there are at least a couple of concepts and ideas to encourage you to meditate on and to study out further on your own. But remember, if you have thoughts or comments that you would like to explore further with me, feel free to email me at coreofthebible@gmail.com.

The Biblical Calendar and Yom Teruah, the Day of Trumpets

On this day of Yom Teruah, we are to remember the voice of God, and to not refuse him who spoke on that day.

Core of the Bible podcast #117 – The Biblical Calendar and Yom Teruah, the Day of Trumpets

Lately we have been reviewing some of the bigger key doctrines in the Bible. However, for today and the next several weeks, we will be returning to the biblical calendar as we are, at the recording of these podcasts, about to enter the fall season of the biblical year. But before we jump into the first of the fall holidays, Yom Teruah, I would like to quickly recap why I feel it is imperative for believers today to understand the biblical calendar and the feast days.

Most Christians today do not recognize or celebrate the biblical feast days. Yet, the biblical calendar is filled with symbolism of the Kingdom and God’s relationship with his people. I believe it is as we maintain recognition of these days that we can be reminded of God’s, and our, purpose. Just as the recurring physical seasons bring annual holidays and traditions to remembrance, these biblical days become recurring, practical, object lessons that point to the totality of God’s work among his people, and his presence in this world.

The annual biblical calendar contains seven special times known in Hebrew as moedim, meaning seasons or appointed times. I believe the annual biblical holidays are the true appointments with God, the seasonal moedim that he has established for all eternity. They are centered around three central “feasts” or “festival gatherings:” Unleavened Bread, Weeks/Shavuot, and Tabernacles/Sukkot. These occur in the first, third, and seventh months of the annual biblical calendar.

Deuteronomy 16:16 – “All your males are to appear three times a year before Yahweh your God in the place he chooses: at the Festival of Unleavened Bread (first month), the Festival of Weeks (third month), and the Festival of Tabernacles (seventh month).”

Interestingly, these festival-gatherings follow the agrarian timelines of the early barley harvest (first month), the early wheat harvest (third month) and the ingathering of all of the remaining crops (seventh month). All of these festivals surround God’s provision for his people. These three annual gathering seasons focus on seven appointed times which are described as memorials or re-enactments which I believe are to be used to keep God’s people focused on his will and purpose.

I also find it fascinating that God has placed these appointments on the annual calendar in a way that can still be recognized today, even though worldly calendars and methods of timekeeping have come and gone. I believe this is why they are described in the Bible the way they are, and why we are still able to keep those appointments with him.

How are we to keep these appointments? Certainly we are not to sacrifice animals as all sacrifice and temple service has been fulfilled in Messiah. However, on these special days we can still gather together as his people to review the symbolism of those days to bring greater awareness to our understanding of our relationship with God. Whether it is through deeper fellowship and community among his people, as well as renewing our total devotion to him and consummation in his service, we can become serious about our faith by living it out as object lessons that others can see and learn from, as well. After all, as you may know from previous episodes, I believe that God’s Torah or Word is eternal, and therefore has lasting influence on those who approach the God of the Bible as his people. These should be as much a part of our doctrinal understanding as any other major proposition such as the study of who God is or the Kingdom of God.

When viewed from this perspective, the biblical calendar becomes an annual reminder of God’s dealings with his people, Israel, from beginning to end. While the story isn’t necessarily about us directly, we find ourselves in that story when we come to know Yahweh and his son, Yeshua the Messiah.

So, with that basic understanding restated, we can now begin to take a look at our focus for the next several weeks: the fall festivals. In this time, the biblical calendar now starts its second “cycle”, the autumn cycle. By its very nature, the autumn cycle is the antithesis of the spring cycle. Spring themes are about new beginnings and ripening crops. Autumn themes are about endings and harvests. Just as the end of the harvest looks forward in hope to the beginning of the crop season in the next year, so the end of the autumn cycle looks forward in hope to the beginning of existence in the next reality.

YOM TERUAH – TRUMPETS

The first of the fall holidays is known as Yom Teruah, which literally means “day of horn-blasts/shouts”.

Numbers 29:1: “And in the seventh month, on the first day of the month, you shall have a holy convocation; you shall do no regular work: it is a day of blowing the trumpets unto you.” This is how the day has come to be known as the Feast or Festival of Trumpets.

But the phrase used here in the Hebrew is Yom Teruah, “the day of blasting noise”, not necessarily a word describing trumpets, per se. Teruah is a word that describes a severely loud noise which a trumpet or horn, or even someone shouting would make. Taking the word back to its root meaning, it means “to mar (especially by breaking)” or figuratively “to split the ears with sound”.

Now, this is a curious development. If we review the parallel description of this day in Leviticus 23, it is described there as “a sabbath-rest, a memorial of “blasting-noise’, a holy convocation.” The day is described in that place as zikronteruah, a memorial of an accompanying blast or horn-like noise.

Leviticus 23:23-25 Again Yahweh spoke to Moses, saying, “Speak to the sons of Israel, saying, ‘In the seventh month on the first of the month you shall have a rest, a reminder by blowing of trumpets, a holy convocation. ‘You shall not do any laborious work, but you shall present an offering by fire to Yahweh.'”

Interestingly, today this simple instruction from Yahweh has been changed from its Scriptural meaning into what the Jews traditionally call Rosh Hashanah or New Years Day. On this day, there are the mournful blasts of shofarim, that is, trumpet-like horns made of actual animal horns, which are blown throughout the land to signal the coming of the new civil year.

If this is different than what was originally intended by Yahweh, then how did this come about? Well it seems that Jewish tradition of this day is based on a different passage of scripture which also has significant meaning but it’s different than that which is expressed as we have just seen in Numbers 29.

Leviticus 25:8-10: ““‘You shall count off seven Sabbaths of years, seven times seven years; and there shall be to you the days of seven Sabbaths of years, even forty-nine years. Then you shall sound the loud trumpet on the tenth day of the seventh month.On the Day of Atonement you shall sound the trumpet throughout all your land. You shall make the fiftieth year holy, and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee to you; and each of you shall return to his own property, and each of you shall return to his family.”

This instruction specifically concerns the announcing of the year of jubilee which was to be done once every 50 years. If you have listened to the podcast on Shavuot or the Festival of Weeks, you may recall we discussed the symbolism of the Jubilee that was also represented numerically in the 50th day after Passover. However, because of this scriptural declaration of the Jubilee being counted during the fall festival, Jewish sages adopted the tradition of counting the civil calendar year from the first day of the seventh month in the fall while also simultaneously counting the religious calendar year beginning on the first day of the first month in the spring. As if their calendar based on both lunar and solar cycles wasn’t complicated enough already!

As can be seen in the Leviticus 25 passage, the horns were not supposed to be blown on the first day of the seventh month (which is when Rosh Hashanah is recognized today) but they were to be blown on the 10th day of the seventh month, which is the Day of Atonement. We will be looking at the significance of the Day of Atonement in the next episode, so be sure to listen in there if you would like to find out more about this pivotal day in the biblical calendar. So if Jews were to be consistent with what Scripture says, they should be proclaiming new year not on the first day of the seventh month but on the Day of Atonement which is the 10th day. And, they shouldn’t be doing it every year, only once every fifty years.

So, all of this is to say that the current traditional practice of Jews celebrating the beginning of the new year on the first day of the seventh month is tradition only and is not biblically accurate, although it is based in the writings of the Talmud. It is a strong and a unyielding tradition and has been celebrated among Rabbinic Judaism since about the second century A.D.

So if Yom Teruah or the day of trumpets is not about the beginning of the new year, what does it signify and why is it important for us to know this today?

Yom Teruah represents the themes of REMINDER and PROCLAMATION with loud noise. It’s a call to action: a preparation of repentance and a reminder to be obedient to the ways of God. This is to be a day which memorializes a loud blasting noise that could have potentially “split the ears with sound”. Is there such a day recorded for us in Israel’s history? When surveying the experiences of the ancient Israelites for an instance where there was a loud blast or trumpet-like sound of alarm that they should be reminded of, one experience shared by the entire nation stands out above all others: the presence of God at Sinai.

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Exodus 19:16-19 So it came about on the third day, when it was morning, that there were thunder and lightning flashes and a thick cloud upon the mountain and a very loud shofar sound, so that all the people who were in the camp trembled. And Moses brought the people out of the camp to meet God, and they stood at the foot of the mountain. Now Mount Sinai was all in smoke because Yahweh descended upon it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked violently. When the sound of the shofar grew louder and louder, Moses spoke and God answered him with thunder.

In verse 16, the sound heard that day is described as chazaq, meaning “mighty, sharp, loud”. In verse 19 it is said to have grown louder and louder, literally meaning it “traversed” the entire assembly, growing even mightier and louder as Yahweh descended in fiery smoke upon Mount Sinai.

In fact, this event is so pivotal in the history of Israel that even to this day this event at Sinai is the cornerstone of contemporaneous Jewish belief and identity. It is known throughout the world through the Abrahamic religions: Judaism, Islam, and Christianity. This demonstrates how that sharp, blasting, penetrating sound like a mighty shofar from 3,500 years ago has changed all of history and continues to influence the majority of the world to this very day.

In the Exodus narrative, we learn that the presence of God on Sinai with this shofar-blast was the occasion in which he himself spoke the Ten Commandments (or Ten Words) to the entire nation at once. Because the force and sound of the words were so frightening (perhaps so loud as to have been considered “ear-splitting”), the Israelites begged Moses, as their representative, to go and speak with God himself, and then bring the information back to them so they could be spared having to listen to God speak directly to them. God then delivered to him the Ten Commandments, which became the cornerstone of the covenant that the people made with God in that day.

The Symbolism of Yom Teruah

The piercing, mighty shofar-like sound is the central symbol of this day. The sound at Sinai was not the sound of a man-made trumpet as we might think of the musical instrument today, but the plaintive cry of a type of sounding instrument made from the animal horn of a ram, known in Hebrew as a shofar.

Exodus 19:16 So it came about on the third day, when it was morning, that there were thunder and lightning flashes and a thick cloud upon the mountain and a very loud trumpet [shofar] sound, so that all the people who were in the camp trembled.

This shofar-sound was so penetrating, it shook the people to their core. In fact, the writer of the book of Hebrews in the New Testament refers to it as an event that even Moses himself feared.

Hebrews 12:18-21 For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind, and to the blast of a shofar and the sound of words which sound was such that those who heard begged that no further word be spoken to them. … And so terrible was the sight, that Moses said, “I am full of fear and trembling.”

On this annual appointment day, the shofar is sounded as a reminder, a memorial, of the importance of God’s instruction (torah) which was summarized in the Ten Commandments. The trumpet represents God appearing on Sinai and announcing his standards of conduct for his covenant people. They were to be his physical kingdom representatives on earth, and this was the outline of their constitution. This Kingdom of God was about to become a physical reality on the earth, and they were expected to be obedient to his ways and to abandon the ways of Egypt and the surrounding nations. This horn-blast was a symbol of awe to remind them of God’s power and majesty, which was to have brought them to self-reflection and repentance.

In the same way, this day should be for us a memorial of that same event, as if we were standing at the foot of that fiery, quaking mountain, a shofar-like blast piercing through our bodies amidst the deafening peals of thunder at the awesome sound of God’s voice. Remember the voice of God; this is what the day is for. On that day he spoke his torah, his instruction, in the declaration of those ten phrases we have come to know as the Ten Commandments.

The spring festivals of the biblical calendar cover the events of the Exodus from Egypt to Sinai. It was there at Sinai that they received the charter of the Kingdom, setting them free from the tyranny of worldly slavery. The fall festivals pick up at that same event, not as a declaration of freedom, but as a reminder of God’s awesome power and majesty and as a call to repentance and renewal. The fall feasts then continue the Exodus story through discussion of atonement, and the miraculous provision of God through their wilderness journeys while they lived in tents, or sukkot. It culminates on the feast of the Eighth Day, signifying the arrival into the Promised Land, an eternal inheritance.

Hebrews 12:18-19, 22-25, 28-29 – For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest andthe sound of a shofar and a voice whose words made the hearers beg that no further messages be spoken to them. … But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Yeshua, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less will we escape if we reject him who warns from heaven. … Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire.

Application for today

On this day of Yom Teruah, we are to remember the voice of God, and to not refuse him who spoke on that day. We are to be mindful of those Ten Commandments, be repentant of our failings in those things, and remain in awe and reverence of the might and all-consuming power of God.

Just like the earthly Kingdom that was established that day on Sinai, the eternal kingdom that began with Yeshua is continuing to become an expanding reality within each generation. We are expected to be obedient to God’s ways and to abandon the ways of Egypt (i.e., the world) in order for the kingdom to grow. We are to be God’s kingdom representatives on earth, following the patterns and principles of his instruction (torah) as our constitution of faith and practice.

The whole biblical calendar is a testimony to the faithfulness of God in bringing his people to himself. It is a type and shadow of the work of Messiah in leading his faithful remnant out of worldly religion into the eternal Kingdom of God. This is a process which continues to this day, and is prophesied to continue until it fills the earth.

So, as we view this seasonal moed or appointed time of Yom Teruah, we can catch a glimpse of its renewed nature and purpose in the symbolism of its biblical parameters. That ear-splitting shofar-blast of the voice of God on Sinai declared the eternal nature of the Kingdom of God summarized in only ten phrases. Just as Yeshua taught, this was to be a Kingdom based on the structure of those Ten Commandments, as both a near and present reality, a realm where vigilance would be required of those who sought to participate. These believers would be set apart and holy, trusting God for all of their needs, just as Yeshua did, and they would operate with God’s characteristics of forgiveness and compassion, demonstrating that they are the children of God.

Well, I hope this introduction to the fall festivals of the biblical calendar brought you some concepts and ideas to meditate on and to study out further on your own. But remember, if you have thoughts or comments that you would like to explore further with me, feel free to email me at coreofthebible@gmail.com.

Atonement, part 1

In atonement, blood is substituted in a representative way for the life of the one presenting the sacrifice.

Core of the Bible podcast #115 – Atonement, part 1

Lately we have been reviewing some of the bigger key doctrines in the Bible, and today we are beginning a study on the topic of the atonement. This is a very complex and involved concept to present, not because it is so extremely difficult to understand, but because we have had a certain view over the centuries that may not reflect what the Bible actually teaches about this critical aspect of the biblical faith.

So let’s begin with a basic description of the common understanding of the atonement, taken from Wikipedia’s entry on the topic:

Atonement in Christianity, in western Christian theology, describes beliefs that human beings can be reconciled to God through Christ’s sacrificial suffering and death. Atonement refers to the forgiving or pardoning of sin in general and original sin in particular through the suffering, death and resurrection of Jesus. Throughout the centuries, Christians have used different metaphors and given differing explanations of atonement to express how atonement might work. Churches and denominations may vary in which metaphor or explanation they consider most accurately fits into their theological perspective; however all Christians emphasize that Jesus is the Saviour of the world and through his death the sins of humanity have been forgiven, enabling the reconciliation between God and his creation.

As the article says, many Christians may not be aware of this, but like every other great piece of doctrine, there are widely different scholarly views of the specifics of how the atonement should be interpreted, such as:

Ransom theory: Yeshua paid a ransom to the devil to free humanity from sin and death.
Christus Victor theory: Yeshua defeated the powers of evil and liberated humanity from their bondage.
Recapitulation theory: Yeshua recapitulated or summed up the stages of human life and reversed the effects of Adam’s disobedience.
Satisfaction theory: Yeshua satisfied the honor and justice of God by offering himself as a sacrifice for human sin.
Penal substitution theory: Yeshua bore the penalty and wrath of God for human sin in their place.
Moral Influence theory: Yeshua Messiah came and died in order to bring about a positive change to humanity. This moral change comes through the teachings of Yeshua alongside His example and actions.

Depending on which church or denomination you may belong to, one of these views is likely favored. Most of these theories are ways of dealing philosophically with the concept of how Yeshua overcame original sin. However, in the previous episode 111 of Humans and Sin, we have already explored how the philosophical concept of original sin is itself a theory and is not actually biblical. This obviously takes away the importance of establishing how these theories of atonement justify a different theory of original sin.

While I would personally love to geek out and explore each of those theories in detail (something I may do in a subsequent episode if there is interest in it), I would rather spend this initial run-through of atonement by looking at the actual biblical themes that discuss what is represented by the concept of atonement. If we can start the journey on a biblical basis, then I believe the theories will sort themselves out as to how useful they may or may not be.

In order to view atonement from an authoritative biblical stance, it made sense to me to consider it by identifying the following categories:

How was atonement represented in Israel’s past (the Old Testament, or Tanakh)
How did Yeshua view his role in that worldview
How were atonement themes viewed by Yeshua’s disciples and the NT writers
What does all of this mean for believers today

And, because this is such a convoluted topic that intertwines with so many other biblical themes, I think it’s important to spend some time developing some of these pictures more fully for a better overall view. This will require more than one episode, so today I would like to cover atonement as represented in the Tanakh, and also how Yeshua viewed himself and his role in relation to that. Next time, we will look at atonement themes in the New Testament and then see how all of this information comes together for believers today, so I hope you will make the time to listen to both episodes for the full review of this topic.

Atonement in the Tanakh

The term itself is a theological word based on the Hebrew concept of covering, mercy, and reconciliation. As defined by Strong’s, the word kaphar is: “A primitive root; to cover (specifically with bitumen); figuratively, to expiate or condone, to placate or cancel — appease, make (an atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, purge (away), put off, (make) reconcile(-liation).”

The most prominent example of this type of transaction in the Old Testament is captured in the ceremony of the scapegoat ritual which was to take place once a year on the Day of Atonement, or Yom Kippur.

Leviticus 16:9-10 – “[Aaron] is to present the goat chosen by lot for Yahweh and sacrifice it as a sin offering. But the goat chosen by lot for an uninhabitable place is to be presented alive before Yahweh to make atonement with it by sending it into the wilderness for an uninhabitable place.”

Without going into extreme detail, once a year on Yom Kippur, the Day of Atonement, the high priest would present two goats to Yahweh. One was sacrificed as a national representative substitution for the sin of the community, and the other was symbolically imbued with the sins of the nation and sent off into the wilderness never to return. The entire process is fascinating symbology and can be reviewed in total in Leviticus 16. We will spend some more time reviewing this as we draw near to the actual Day of Atonement at the beginning of the fall season in a few months.

A key portion of the ritual was that the high priest would take the blood of the sacrificed goat and pour it out on the cover of the ark of the covenant, covering the lid. Since the Bible teaches that the life of the creature is in the blood, the life of the goat was substituted for the collective life of the congregation. This “life” was then poured out upon the ark of the covenant containing the ten commandments, covering the covenantal agreement. In so doing, the community was essentially committing their collective “life” before Yahweh to follow the law that he himself pronounced from Sinai to the entire assembled community that had been ransomed from Egypt. Because of the atonement offering, God extends his mercy to the community and forgives their offenses against his covenant, resulting in reconciliation. This whole ritual is a vivid illustration of themes that would have been commonly understood within that culture and that are continually built on in later biblical stories.

The life is in the blood

Leviticus 17:11 – “For the life of a creature is in the blood, and I have appointed it to you to make atonement on the altar for your lives, since it is the lifeblood that makes atonement.

This principle is one of practical understanding and symbolic representation. When an animal (or human for that matter) has the blood drained from their body, they die. All other medical considerations aside, this dying due to loss of blood demonstrates practically that blood carries the life of the creature. However, God has ordained that the the symbolic aspect of animal sacrifice in the process of atonement is that its blood is substituted in a representative way for the life of the one presenting the sacrifice. The one offering the sacrifice is essentially saying to God, “My life is now intertwined with the life of this creature which is provided completely to you.” While the offerer continues to live, they have had to provide something of great value to them as a substitute for their own life. This then would become the deterrent to future sin because of the high cost of sacrificing a perfectly good animal which would have had great value to an agrarian family, especially one that was perfectly healthy as it had to be provided without blemish.

The net result of the sacrifice would be that the offerer would have had their sinful behavior “covered” by the life of the animal so that they could be reconciled and continue to live in their relationship with God. And as mentioned, the value of the sacrificial animal would provide a deterrent against future sin.

What this whole sacrificial ritual demonstrates in a practical way is that when wrongs are committed, there are consequences, and also a God-provided mode of overcoming those consequences. Atonement as a biblical concept is a symbolic principle of substitution value, not a token of having to give God something he desires for himself. It is a principle which says, “God, I recognize I have done something you didn’t want me to do. I’m sorry and won’t do it again. Please accept this thing of value in place of my own life to demonstrate my sincerity.” God then views the value of this thing (sincerely offered) as a token of sincerity and he subsequently responds with mercy and forgiveness, resulting in reconciliation between him as the offended party, and the offerer, as the offender.

This is why atonement was able to be provided by money, as well, because money has value and requires sacrifice to offer it to God. We’ll take a look more closely at that concept as we explore how Yeshua viewed his role in atonement.

Yeshua’s view of his role

We have to always remember that Yeshua did not just arrive on the scene at the start of his ministry drawing on a blank piece of paper. To the contrary, everything he did was as a culmination of all the revelation that had come previously, to fulfill all of those things the ancients had been looking forward to. He did not come to start a new religion, but to bring the one faith in Yahweh into its fullest prophetic expression. As such, everything in his life and ministry has deep roots in his Hebraic culture and the life of the nation of Israel up to that point. The New Testament writers were constantly quoting from Old Testament passages to demonstrate how Yeshua validated the Messianic role by fulfilling all of these Old Testament types and symbols. As we spend some time on these concepts, we can gain the most wisdom as to what the meaning of his life, and his death, was all about.

As the primary indicator of atonement, I think it’s most important to see how Yeshua himself viewed his role and mission as it applies to this concept. These include the themes of the Good Shepherd, the Ransom, and as the institution of a new blood covenant.

Good Shepherd

John 10:11 – “I am the good shepherd. The good shepherd lays down his life for the sheep.”

This idea of a shepherd is not just a cool metaphor that Yeshua came up with for himself. The Shepherd was a reference to several prophecies in the Tanakh or Old Testament, most notably Jeremiah.

Jeremiah 50:6 – “My people [that is, Israel] were lost sheep; their shepherds led them astray, guiding them the wrong way in the mountains. They wandered from mountain to hill; they forgot their resting place.”

The redemptive work of Israel’s Messiah was to be their Good Shepherd; to provide a path of redemption for Israel from their sins that they and their ancestors had committed under the first covenant. Now as a good shepherd who lays down his life, it’s important to note that a shepherd can’t do anything for his sheep when he is dead, but he does have to demonstrate his commitment to his flock by being willing to die, if needed, in order to protect the sheep. This is what Yeshua was conveying; Yeshua knew that he would be killed for his teachings and taught it plainly to his disciples and also in parables to those who gathered to hear him. But he was adamant that he was going to shepherd them for as long as possible so that they could grasp how all things were being fulfilled. Now, besides this quote from Luke, there are at least four other parallel references in Matthew and Mark (Matthew 16:21, 17:22-23; Mark 9:31, 10:33-34).

Luke 18:31-33 – Then he took the Twelve aside and told them, “See, we are going up to Jerusalem. Everything that is written through the prophets about the Son of Man will be accomplished. For he will be handed over to the Gentiles, and he will be mocked, insulted, spit on; and after they flog him, they will kill him, and he will rise on the third day.”

Even though he mentions resurrection in each of these passages, a concept that the disciples didn’t yet fully grasp (and one that we will pursue more deeply in a future episode), Yeshua knew that he was going to be killed and tried to prepare them as best he could ahead of time. He even taught the Jewish leaders they would do this to him, and he conveyed this by using the parable of the tenant farmers. I am quoting here from Luke but the parable is also in Matthew and Mark:

Luke 20:14, 19 – “But when the tenant farmers saw him, they discussed it among themselves and said, ‘This is the heir. Let’s kill him, so that the inheritance will be ours.’ … Then the scribes and the chief priests looked for a way to get their hands on him that very hour, because they knew he had told this parable against them, but they feared the people.

Yeshua even confronted the Jewish leaders openly on several occasions about their plans to murder him:

John 7:19 – “Didn’t Moses give you the law? Yet none of you keeps the law. Why are you trying to kill me? “

John 8:37, 40 – “I know you are descendants of Abraham, but you are trying to kill me because my word has no place among you. … “But now you are trying to kill me, a man who has told you the truth that I heard from God. Abraham did not do this.”

Regardless of this known fact, Yeshua was adamant that he was the fulfillment of the role of that Good Shepherd, the one who would be willing to lay down his life for the sake of the flock.

Ransom/redemption

Mark 10:45 – “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”

Yeshua also defined his own purpose as being a ransom for many. What does this mean? We know that a ransom in modern vernacular is typically an amount of money paid to a kidnapper to gain the release of a hostage. But is this what is meant in the Bible? If this is the case, and we are the kidnapped hostages, then what is the ransom and who is it being paid to? Some have suggested that this ransom, Yeshua’s life, was paid to the devil to secure our freedom from his clutches. If that is the case, then the devil won. Well, that can’t be right because the Bible teaches that Yeshua defeated the works of the devil, not cooperated with him.

Instead of going down these rabbit holes of conjecture with our wrong-headed modern cultural perspective, let’s just see what the Bible actually means by a ransom.

Exodus 21:28-30 – “When an ox gores a man or a woman to death, the ox must be stoned, and its meat may not be eaten, but the ox’s owner is innocent. However, if the ox was in the habit of goring, and its owner has been warned yet does not restrain it, and it kills a man or a woman, the ox must be stoned, and its owner must also be put to death. If instead a ransom is demanded of him, he can pay a redemption price for his life in the full amount demanded from him.

Exodus 30:11-12, 16 – The Yahweh spoke to Moses: “When you take a census of the Israelites to register them, each of the men must pay a ransom for his life to Yahweh as they are registered. Then no plague will come on them as they are registered. … “Take the atonement price from the Israelites and use it for the service of the tent of meeting. It will serve as a reminder for the Israelites before Yahweh to atone for your lives.”

In these instances, we can see the concepts of ransom, redemption and atonement are becoming equivocated. In these passages, a price of money, a ransom, is paid to Yahweh (or his representative leaders) as a means of avoiding death. In the first instance, the ox owner was sentenced to death, but the leaders could provide him a price to be paid to avoid execution, sort of like bail is today when someone is to be released from custody. In the second instance, Yahweh institutes a ransom, or life-price, for the members of the life of the community to avoid any potential plague that might come upon them for taking a census. Why would this be the case? Censuses were usually taken as a measure of the pride of the nation, showing how numerous its fighting force could be. To avoid this connection with trusting in one’s army over trusting in Yahweh, the Israelites could demonstrate their honoring of God during a census by providing an atonement price to be used for his service. This money was to be used to maintain the tabernacle and its implements. Later on, this would be corrupted by the Jewish authorities to become the justification for the temple-tax in New Testament times.

As touched on earlier, we see how the principle of redemption is closely allied with the ransom, as the ransom is equated with the redemption money. Biblical redemption is essentially the process of intervening in an established process, statute, or condition to provide something of value which then allows for a different outcome. A redemption price could be paid for a person’s life (Exodus 30-11-12); it could be paid for land or a residence in a city prior to Jubilee (Leviticus 25:24, 29); or it could be paid to provide for a ministry representative for the firstborn males (Numbers 3:44-48). These examples are all using money or land value as an acceptable substitute for some other process, statute, or condition which God had ordained. Since Yeshua considered himself a ransom, instead of money as a value, he would provide his life.

Mark 10:45 – “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”

Clearly, this is an allegorical ransom on behalf of the lives of others (those who would believe in him), not a literal ransom that was demanded to be paid to either God or the devil. While he did literally gave his life, the ransom/redemption he provided is a representative one based on the biblical pattern that the Israelites would have understood, not some cosmic balancing of the scales of justice. Once again, we have to keep things in their proper perspective as much as possible within the bounds of the cultural understanding of the time. Yeshua saying that he was giving his life as a ransom would be a word picture that the Israelites would have immediately picked up on as being represented physically in these other biblical motifs, or types and foreshadows. It is only in our modern era (the last 500 years or so) that these ideas have been solidified into philosophical and legal, cosmic absolutes which were never intended by God in the first place.

We will explore this concept of the ransom and redemption a little further next time when we look at Yeshua represented as the Paschal Lamb in New Testament writings. However, for now, it is important to note that the ransom was essentially a price to be paid, a value to be given, for the changing of a foregone outcome. In the sense that Yeshua is using it, the foregone outcome is that Israel was about to be judged in that generation for their sins under the first covenant and he was offering his own life as a representative ransom on the behalf of all who would believe in him. Those who placed their faith in him would have their sins forgiven, and they would not come under God’s judgment which was about to be poured out.

Covenant in blood

Now we come to one of the most prominent themes that Yeshua considered about his own life: that he was giving it up voluntarily to seal the new covenant.

Matthew 26:28 – “For this is my blood of the covenant, which is poured out for many for the forgiveness of sins.

Mark 14:24 – “This is my blood of the covenant, which is poured out for many.

Luke 22:20 – “This cup is the new covenant in my blood, which is poured out for you.

Hopefully, after reviewing the Day of Atonement and how blood represented the life of the sacrificial victim, I’m hoping we can now come to these passages with a little more Hebraic perspective. Remember, we saw how on the Day of Atonement the blood of the sacrificial animal was poured out on the ark of the covenant. This was the vessel that contained the actual Ten Commandments, the original covenant between God and believers. This “life” blood being poured out symbolically represented the life of the community committing to follow the covenant in stone upon which it was based, and for them to be reconciled with God whom they had offended by disobeying that covenant agreement.

This is the way the blood of the new covenant is intended to be viewed, as well. Yeshua is capitalizing on that imagery, which would have been readily understood by his disciples, as a way of saying his blood (that represents his life) would be poured out on their behalf (that is, for any who believed in him as the Messiah) for the sake of the new covenant. The new covenant was not about a new set of instructions; it was about a new location for the existing instructions: on the heart instead of on pieces of stone in a box.

Jeremiah 31:31-33 – “Look, the days are coming” – this is Yahweh’s declaration – ”when I will make a new covenant with the house of Israel and with the house of Judah. This one will not be like the covenant I made with their ancestors on the day I took them by the hand to lead them out of the land of Egypt – my covenant that they broke even though I am their master” – Yahweh’s declaration. “Instead, this is the covenant I will make with the house of Israel after those days” – Yahweh’s declaration. “I will put my teaching within them and write it on their hearts. I will be their God, and they will be my people.”

Interestingly, we see that in all of these views that Yeshua held about himself, they were all in relation to the nation of Israel. That new covenant was for Israel and Judah. The ransom was for Israel’s forgiveness of sin under the first covenant. The Good Shepherd was a shepherd to lead Israel faithfully.

Matthew 15:24 – He replied, “I was sent only to the lost sheep of the house of Israel.”

Yes, all of these concepts are Israel-centric, but not exclusively so. It’s important for us to keep all of these things in their original perspective as much as possible. We have to remember, if these concepts seem difficult for us to grasp today, it is because all of this was originally intended for an ancient audience halfway around the world in other languages and another culture. Yet, because the new covenant is based on the simple faith of Abraham believing God, and on the heart application of God’s eternal instruction, we, too, in this day and age can participate in the fulfillment of these things, because that was also prophesied to that ancient audience:

Romans 15:8-13 – For I say that Messiah became a servant of the circumcised on behalf of God’s truth, to confirm the promises to the fathers, and so that nations may glorify God for his mercy. As it is written, Therefore I will praise you among the nations, and I will sing praise to your name. Again it says, Rejoice, you nations, with his people! And again, Praise Yahweh, all you nations; let all the peoples praise him! And again, Isaiah says, The root of Jesse will appear, the one who rises to rule the nations; the nations will hope in him. Now may the God of hope fill you with all joy and peace as you believe so that you may overflow with hope by the power of the Holy Spirit.

Okay, so far we have reviewed the atonement as represented in the Tanakh or Old Testament and we have looked at how Yeshua represented himself within that ideology and culture as fulfilling those types and foreshadows that were present in Old Testament prophecy. Next time, we will continue into the writings of the New Testament to see how this concept of atonement was viewed in relation to the work of Yeshua, and I will hopefully be able to provide some measure of summarizing all of this information in order to make it more applicable for us today.

Well, I hope this first part of our study on the atonement brought you some concepts and ideas to meditate on and to study out further on your own. But remember, if you have thoughts or comments that you would like to explore further with me, feel free to email me at coreofthebible@gmail.com.

Salvation and the Kingdom of God

The ‘good news of the kingdom of God’ is not so much a universal message about personal salvation as the prophetic assurance that a renewed people of God would emerge through the fires of persecution and judgment.

Core of the Bible podcast #114 – Salvation and the Kingdom of God

Up to this point in our journey of doctrinal issues, we have established some understanding of promises and covenants that God has made with Abraham and ultimately with his people, Israel. Last time, I mentioned how these were “necessary and proper until the fulfillment of the promises and covenants in Messiah.” We explored how becoming a “child of Abraham” was to be defined by the believer’s simple faith in God’s Messiah, and how those believers, according to Yeshua, would “come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven,” (Matthew 8:11). What this teaching did was to then equate Abraham’s children (i.e., Messiah believers) with those who participate in the Kingdom of God. Further, we see how Yeshua connected the idea of salvation with being a child of Abraham. In the story of Zacchaeus’ repentance, Yeshua also sees this Abrahamic ideal as an indicator of salvation.

Luke 19:9 – “Today salvation has come to this house,” Yeshua told him, “because he too [Zacchaeus] is a son of Abraham.”

It appears that Yeshua understood and taught a concept of salvation that was tied both to the Abrahamic faith model and the establishment of the Kingdom of God. So for us to understand salvation, we will need to understand it in the context of both the Abrahamic sense and the Kingdom sense. Since we have explored the Abrahamic sense (that is, the simple faith of Abraham expressed by faith in Yeshua as the Messiah), we can now turn to gaining a better understanding of the core Bible principle of the Kingdom message that was presented to that first century generation.

To explore this further, I would like to quote several times today from an article titled “The Kingdom of God” that I found a few years ago at a now-defunct website called opensourcetheology.net. The author is not named so I don’t have the ability to credit anyone specific with these ideas. Additionally, I won’t be quoting the whole article because it is quite lengthy, but I was able to find a back-link to the entire article which I have linked here if you are interested in exploring it further.

The New Testament picture of the Kingdom of God has not been painted on to a blank canvas; rather, we watch it emerge from the historical and religious circumstances of first century Judaism. Israel had failed to realize the potential inherent in its religious institutions and traditions, in its national identity and in its calling, to be a righteous, God-centred people and an authentic and effective ‘light’ to the peoples of the earth. This failure was apparent in various ways: creeping Hellenization, Roman occupation, the fragmentation of religious leadership and community, the loss of any prophetic voice, and the awareness that the return from exile in Babylon remained tragically incomplete.

John the Baptist, the last of the prophets, first articulated the belief that this state of religious failure was bound to culminate in national disaster: ‘Even now the axe is laid to the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire’ (Matt.3:10; Lk.3:9). At the same time, however, he is interpreted by the Gospel tradition as the messenger who cries in the wilderness, ‘Prepare the way of the Lord, make his paths straight’ (Mk.1:2-3; Matt.3:3; Lk.3:4-6). The quotation from Isaiah 40:3 invokes a declaration of ‘good news’ to Jerusalem that the punishment of the exile is coming to an end, that her sins have been forgiven, and that the Lord God is about to return to Zion. The forgiveness of sins in the Gospels is not a matter of purely personal benefit: each instance is a sign of national restoration. Central to the prophecy is the description of a righteous ‘servant’, who is both an individual and Israel, who will suffer, but who will be ‘a covenant to the people, a light to the nations’ (Is.42:6). This is the context in which Jesus begins his ministry.

When Yeshua arrived on the scene in the years of his public ministry, he was proclaiming the good news of the Kingdom of God and how God was establishing it among those who would believe in that generation. Yeshua’s salvation was all about the Jews and forming a remnant of faithful believers (i.e., children of Abraham) from among the non-belief of the wider Jewish community to carry the message of the Kingdom of God to that generation and beyond. He came primarily for the lost sheep of Israel, to reconcile them to the God of their ancestors from the condition of apostasy that they had descended to. His focus was that they would be saved from the wrath of God about to be poured out on that generation by repenting of their sinful ways.

Jesus did not invent the idea of the ‘kingdom of God’. Behind the use of the phrase in the Gospels lie two distinct Old Testament motifs. Together they account for the eschatological narrative structure that gives shape to the New Testament concept of the kingdom of God.

The first entails the coming of the Lord to dwell once more amongst his people as king, which draws on prophetic themes of the restoration of Israel following exile in Babylon. It is acted out most powerfully in the carefully staged, and of course ironic, pageant of Jesus’ final entry into Jerusalem in the guise of the prophesied king of peace: ‘Tell the daughter of Zion, Behold your king is coming to you, humble, and mounted on an ass…’ (Matt.21:5; Jn.12:15; cf. Zech.9:9). It is invoked in the numerous parables of a master who returns to his house after a long journey (eg. Matt.25:14-30; 12:35-40; 19:11-27). It speaks of the renewed and decisive presence (parousia) of God within Israel, which is a presence inevitably both for judgment and salvation. Jesus’ warning to the disciples that they must be ready for the return of the master (eg. Lk.12:35) has a particular historical frame of reference: the great crisis of judgment and salvation at the end of Israel’s age. If the disciples do not remain faithful to their calling, they will be put ‘with the unfaithful’ (Lk.12:46), ‘with the hypocrites’ (Matt.24:51), cast ‘into outer darkness’ where ‘men will weep and gnash their teeth’ (Matt.25:30) – in other words, they too will suffer the judgment that was coming upon Israel.

Here we can begin to see some historical boundaries coming into view in regards to how the New Testament writers describe the unfolding events that were occurring in real time as they were being written. Notice how the impending judgment was coming upon Israel at the “end of Israel’s age,” not the end of all things. The nearness of this judgment for Israel’s failure to recognize God’s sovereignty and their Messiah in the person of Yeshua was to suffer the judgment reaching back to the very beginnings of their history. This was the very point that Yeshua hinged his prophetic warnings on in heated arguments with the religious elite:

Matthew 23:32, 34-36 – “Fill up, then, the measure of your ancestors’ sins! … “This is why I am sending you prophets, sages, and scribes. Some of them you will kill and crucify, and some of them you will flog in your synagogues and pursue from town to town. So all the righteous blood shed on the earth will be charged to you, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the sanctuary and the altar. Truly I tell you, all these things will come on this generation.”

That was the generation upon whom all of these things had come! The Kingdom was being advanced but through their unfaithfulness they had counted themselves not only not worthy of participating in it, but in being wiped out in the process. This was the clear teaching of Yeshua’s parable of the vineyard owner, explaining how the tenants of the vineyard had rejected their responsibilities:

Matthew 21:40-43 – “Therefore, when the owner of the vineyard comes, what will he do to those farmers?” “He will completely destroy those terrible men,” they told him, “and lease his vineyard to other farmers who will give him his fruit at the harvest.” Yeshua said to them, “Have you never read in the Scriptures: The stone that the builders rejected has become the cornerstone. This is what the Lord has done and it is wonderful in our eyes? Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruit.”

In this context, Yeshua is equating the Kingdom of God with salvation from the righteous wrath of the vineyard owner. This provides the foundation for many other famous “salvation” passages from the New Testament writings:

Matthew 10:22 “You will be hated by all because of My name, but it is the one who has endured to the end who will be saved.

Acts 2:40 And with many other words he solemnly testified and kept on exhorting them, saying, “Be saved from this perverse generation!”

Romans 5:9 Much more then, having now been justified by His blood, we shall be saved from the wrath [of God] through Him.

Romans 9:27 Isaiah cries out concerning Israel, “Though the number of the sons of Israel be like the sand of the sea, it is the remnant that will be saved…

1 Corinthians 1:18 For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.

2 Corinthians 2:15 For we are a fragrance of Messiah to God among those who are being saved and among those who are perishing…

2 Thessalonians 2:8-10 Then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming; [that is,] the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved.

Even as I shared those passages above, you may have been taught to understand some of those as applying to personal salvation rather than a national type of salvation and deliverance. However, to accomplish this feat of collective repentance of the remnant, this would mean individuals would need to repent of their sinful actions. This is why salvation many times appears to be personal and spiritual. For national repentance to take place, individuals must repent of individual disobedience. The article also clearly states this:

The forgiveness of sins in the Gospels is not a matter of purely personal benefit: each instance is a sign of national restoration…The announcement that the kingdom of God is at hand in the Gospels has to do primarily with the fate of first century Israel. Jesus warned the people of impending national disaster but also offered a way of salvation for the nation if people would walk with him on the path that he was following. This salvation is depicted in the first place in terms of the Old Testament hope of a final end to exile and the return of YHWH to a Zion set free from oppression. It becomes possible because Jesus suffered judgment in the place of others: the community which identified itself in faith with him, therefore, would not be destroyed but would survive to be the renewed people of God.

If this is the case, then this puts forgiveness of sins and salvation in a new light for modern eyes and ears: that perhaps the thrust of these New Testament passages are speaking about a collective, national salvation and restoration much more than a personal and private one. However, a personal and private repentance and experience of salvation would result in growing the overall restoration of the nation. This is the logic behind the Kingdom of God language.

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To briefly review, the article I have been discussing mentioned how the Kingdom model was not a new concept but was built on two Old Testament prophetic motifs. We have just explored the first motif of the presence of God returning among his regathered people, a presence bringing both judgment and salvation. Now the second motif comes into view:

The second motif relates to the overthrow of Israel’s enemies and the vindication of the righteous – the saints of the Most High – in the aftermath of persecution. It emerges from the complex and dramatic prophecy in Daniel 7 concerning ‘one like a son of man’ who, as a representative, or better a representation, of the persecuted saints of the Most High, receives ‘dominion and glory and kingdom’ (Dan.7:14). This story may appear obscure and irrelevant (suffering is not one of the great post-modern aspirations), but it pervades much of the New Testament and must be made central to our attempt to understand the person of Jesus and the community that takes its identity from him.

The ‘good news of the kingdom of God’ as it is announced in the Gospels is not so much a universal message about personal salvation as the prophetic assurance that a renewed people of God would emerge through the fires of persecution and judgment. The basis of this hope is not found in the institutions of Jewish religion but in the willingness of the Son of man to take upon himself the suffering that would befall the nation as a consequence of its ‘sin’. Resurrection becomes important primarily as the means by which God will vindicate those who remain faithful in the face of extreme opposition. The Gentiles hardly enter into the picture here: it is the salvation of Israel that is at stake (eg. Matt.10:5-6).

Yeshua demonstrated he was authorized to provide this salvation through the acts that God performed through him: healing the sick, raising the dead, and confronting the corrupt Jewish authorities. Like Jonah and Nineveh of old he was earnest that their collective repentance would spare the city (representative of the nation as a whole). His death and resurrection, following the pattern of Jonah in the fish, was to be the confirmation to them that their repentance would be effective, like it was for Nineveh. Also, like Noah of old, their acceptance of his message would allow them to board the ark of salvation to be spared the flood of God’s wrath about to be poured out on that generation. Interestingly, Yeshua used both of these examples during his public ministry to the nation.

Luke 11:30 – “For just as Jonah became a sign to the people of Nineveh, so also the Son of Man will be to this generation.

Luke 17:26 – “Just as it was in the days of Noah, so it will be in the days of the Son of Man…

The preaching of the good news of the kingdom throughout the world (Mk.14:9; 16:15; Acts 15:7) is the announcement that Jesus has been vindicated and that those who believe in him will be vindicated in the same manner; it is the announcement that not even the most virulent persecution will overcome the community of those who experience the power of the Spirit of God in the name of Jesus (cf. Rom.8:33-39). But that message is accompanied by a new possibility, emerging from a different set of prophetic texts – one that arises unexpectedly and almost despite the best intentions of the early Jewish believers. It is that non-Jews may also become part of the renewed, forgiven covenant people in the Spirit (cf. Acts 13:46-48; Rom.11:11-32; Eph.2:11-22).

Let’s look a little closer at a couple of these passages:

Acts 13:46-48 – Paul and Barnabas boldly replied, “It was necessary that the word of God be spoken to you first. Since you reject it and judge yourselves unworthy of eternal life, we are turning to the nations. “For this is what Yahweh has commanded us: ‘I have made you a light for the nations to bring salvation to the ends of the earth.'” When those of the nations heard this, they rejoiced and honored the word of Yahweh, and all who had been appointed to eternal life believed.

Ephesians 2:11-22 – So, then, remember that at one time you were of the nations in regard to the flesh – called “the uncircumcised” by those called “the circumcised,” which is done in the flesh by human hands. At that time you were without Messiah, excluded from the citizenship of Israel, and foreigners to the covenants of promise, without hope and without God in the world. But now in Messiah Yeshua, you who were far away have been brought near by the blood of Messiah. For he is our peace, who made both groups one and tore down the dividing wall of hostility. In his flesh, he made of no effect the law consisting of commands and expressed in regulations, so that he might create in himself one new man from the two, resulting in peace. He did this so that he might reconcile both to God in one body through the cross by which he put the hostility to death. He came and proclaimed the good news of peace to you who were far away and peace to those who were near. For through him we both have access in one Spirit to the Father. So, then, you are no longer foreigners and strangers, but fellow citizens with the saints, and members of God’s household, built on the foundation of the apostles and prophets, with Messiah Yeshua himself as the cornerstone. In him the whole building, being put together, grows into a holy temple in the Lord. In him you are also being built together for God’s dwelling in the Spirit.

While I believe this Ephesians passage was aimed at those former Israelites who had been scattered among the nations (i.e., the “lost sheep of Israel”), its words were just as meaningful and effective for those known as “God fearers” who were present among those congregations, non-Jews who joined with the God of the Bible and participated within synagogues in various places. Through this message of faith in Messiah, all people, Jews, Greeks, barbarians, slaves, and free, had been granted the same opportunity to be saved from that evil generation, the generation that was incurring the final wrath of God upon the nation of Israel as the prophets had predicted.

But to be saved from that evil generation was also to be joined to “God’s household” exhibited by the more expansive and universal term of the Kingdom of God. If these Old Testament motifs of restoration and persecution were validated as being played out in the closing years of national Israel in the first century, then it follows the prophetic foresight embedded within those motifs was also to be taking place at that time: this Kingdom would be eternal and would ultimately grow to fill the earth.

Daniel 2:44 – “In the days of those kings [i.e., the Romans], the God of the heavens will set up a kingdom that will never be destroyed, and this kingdom will not be left to another people. It will crush all these kingdoms and bring them to an end, but will itself endure forever.

Daniel 7:27 – “The kingdom, dominion, and greatness of the kingdoms under all of heaven will be given to the people, the holy ones of the Most High. His kingdom will be an everlasting kingdom, and all rulers will serve and obey him.’

In summary, when the Bible speaks of salvation, it is almost always in the context of Israel’s national unity and restoration. It is this context in which the Kingdom of God is preached by John the baptizer and Yeshua, a warning of impending judgment upon Israel’s unfaithfulness and yet a promise of a new and everlasting hope for all who would repent and accept their Messiah. As the national phase of Israel in that first century was disappearing, that is, the “[then] present Jerusalem” (Galatians 4:25), it was simultaneously ushering in the “Jerusalem [from] above” (Galatians 4:26), an eternal city whose architect and builder is God (Hebrews 11:10, 16), the prophetic city of Zion (Hebrews 12:22) whose gates would never be shut (Revelation 21:25) and where the presence of God would always remain with his people for all time (Revelation 22:3-5). This, then, is what I consider to be the good news of salvation and participation in the Kingdom of God!

Well, I hope this broad overview of salvation and the Kingdom of God brought you some concepts and ideas to meditate on and to study out further on your own. But remember, if you have thoughts or comments that you would like to explore further with me, feel free to email me at coreofthebible@gmail.com.

Children of Abraham, children of promise

According to Yeshua, the biblical concept of being considered a child of Abraham is to demonstrate the same type of faith that Abraham exhibited when he simply believed what God said.

Core of the Bible podcast #113 – Children of Abraham, children of promise

In my last post, we reviewed the concept of covenants in the Bible, and I concluded by stating how believers today can participate in the promises that God made to Abraham when we simply come to God in faith, believing in his Messiah, Yeshua.

Many people today believe the children of Abraham to be a specific race or line of descendants that can trace their lineage back to him. This was believed in the time of Yeshua, as well. However, we will see that the biblical concept of being considered a child of Abraham is to demonstrate the same type of faith that Abraham exhibited when he simply believed what God said. To understand this, we will need to begin by exploring God’s dealings with Abraham himself.

Promises made to Abram before the covenants

While most people studying the Bible recognize that God made covenants with Abraham, they misunderstand or overlook how Abraham’s relationship with God came about. To begin with, God simply made seven promises to Abraham before any covenants were enacted.

Genesis 12:1-4 Now Yahweh said to Abram, “Go forth from your country, And from your relatives And from your father’s house, To the land which I will show you;

And I will make you a great nation,
And I will bless you,
And make your name great;
And so you shall be a blessing;
And I will bless those who bless you,
And the one who curses you I will curse.
And in you all the families of the earth [ha’adamah] will be blessed.”

So Abram went forth as Yahweh had spoken to him; and Lot went with him. Now Abram was seventy-five years old when he departed from Haran.

At this point, no covenant was in place; God simply promised that all of these things would come about.

Next in the narrative, we find God reaffirming the promise to Abram that he would have numberless descendants, and now he adds the promise that they would also inherit the land of Canaan.

Genesis 13:14-17 Yahweh said to Abram, after Lot had separated from him, “Now lift up your eyes and look from the place where you are, northward and southward and eastward and westward; for all the land which you see, I will give it to you and to your descendants forever. I will make your descendants as the dust of the earth, so that if anyone can number the dust of the earth, then your descendants can also be numbered. Arise, walk about the land through its length and breadth; for I will give it to you.”

God then also promises that a very specific individual, one of his direct descendants, would be receiving the fulfillment of these promises that God was making to Abraham.

Genesis 15:1-4 After these things the word of Yahweh came to Abram in a vision, saying, “Do not fear, Abram, I am a shield to you; Your reward shall be very great.” Abram said, “O Lord Yahweh, what will You give me, since I am childless, and the heir of my house is Eliezer of Damascus?” And Abram said, “Since You have given no offspring to me, one born in my house is my heir.” Then behold, the word of Yahweh came to him, saying, “This man will not be your heir; but one who will come forth from your own body, he shall be your heir.“

Then, once again, God reaffirms his promise of many, numerous descendants that Abraham would have.

Genesis 15:5-6 And He took him outside and said, “Now look toward the heavens, and count the stars, if you are able to count them.” And He said to him, “So shall your descendants be.” Then he believed in Yahweh; and He reckoned it to him as righteousness.

So far, no covenants have been enacted; these are all promises that God made with Abraham. At this point, the Bible tells us that Abraham simply believed in these promises of the one true God. This is the exhibition of faith that Abraham is primarily remembered for. Understanding this principle is key to how the apostle Paul would use this simple faithfulness of Abraham later on in his letters to illustrate faith in Messiah.

The first covenant with Abraham

As the narrative now moves from promises to covenants, the focus shifts from the spiritual aspect of God’s promises to the concrete realities of what, to a middle eastern person living in ancient times, would be the realization of the spiritual realities coming to pass. The first covenant God made with Abraham was to guarantee him and his descendants the physical land of Canaan in a way that he would recognize and understand its reality. God was simply using the covenant process as a way of guaranteeing to Abraham that it would come to pass. It is important to also note that this was an unconditional covenant; there was nothing Abraham needed to do to bring it about.

Genesis 15:7-21 And He said to him, “I am Yahweh who brought you out of Ur of the Chaldeans, to give you this land to possess it.” He said, “O Lord Yahweh, how may I know that I will possess it?” So He said to him, “Bring Me a three year old heifer, and a three year old female goat, and a three year old ram, and a turtledove, and a young pigeon.” Then he brought all these to Him and cut them in two, and laid each half opposite the other; but he did not cut the birds. The birds of prey came down upon the carcasses, and Abram drove them away. Now when the sun was going down, a deep sleep fell upon Abram; and behold, terror and great darkness fell upon him. God said to Abram, “Know for certain that your descendants will be strangers in a land that is not theirs, where they will be enslaved and oppressed four hundred years. But I will also judge the nation whom they will serve, and afterward they will come out with many possessions. As for you, you shall go to your fathers in peace; you will be buried at a good old age. Then in the fourth generation they will return here, for the iniquity of the Amorite is not yet complete.” It came about when the sun had set, that it was very dark, and behold, there appeared a smoking oven and a flaming torch which passed between these pieces. On that day Yahweh made a covenant with Abram, saying, “To your descendants I have given this land, From the river of Egypt as far as the great river, the river Euphrates: the Kenite and the Kenizzite and the Kadmonite and the Hittite and the Perizzite and the Rephaim and the Amorite and the Canaanite and the Girgashite and the Jebusite.”

The first covenant with Abraham was a guarantee of the promise that God had previously made to Abraham, granting him and his descendants the physical land of Canaan, from river to river. There was nothing Abraham needed to do for this to come about; God alone passed between the animal pieces in the vision Abraham saw. This was an illustration that it was assured God would accomplish this, and Abraham was not a participant to bring it about in any way.

God faithfully delivered on his covenant agreement to give them all of the land by the end of the book of Joshua:

Joshua 21:43-45 – “So the Lord gave Israel all the land which He had sworn to give to their fathers, and they possessed it and lived in it. And the Lord gave them rest on every side, according to all that He had sworn to their fathers, and no one of all their enemies stood before them; the Lord gave all their enemies into their hand. Not one of the good promises which the Lord had made to the house of Israel failed; all came to pass.”

The second covenant with Abraham

The second covenant God made with Abraham was a conditional covenant that would establish Yahweh as the God of Abraham’s descendants. However, it would require a practice for Abraham and any participants in the covenant; circumcision. Participants in this covenant would have to abide by the condition or they would not be included within the parameters of the covenant. This would be the distinguishing mark of the people that God was setting apart for his own purposes, to be their God and for them to be his people.

Genesis 17:1-14 Now when Abram was ninety-nine years old, Yahweh appeared to Abram and said to him, “I am God Almighty; Walk before Me, and be blameless. I will establish My covenant between Me and you, And I will multiply you exceedingly.” Abram fell on his face, and God talked with him, saying, “As for Me, behold, My covenant is with you, And you will be the father of a multitude of nations. No longer shall your name be called Abram, But your name shall be Abraham; For I have made you the father of a multitude of nations. I will make you exceedingly fruitful, and I will make nations of you, and kings will come forth from you. I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you. I will give to you and to your descendants after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.”

God said further to Abraham, “Now as for you, you shall keep My covenant, you and your descendants after you throughout their generations. This is My covenant, which you shall keep, between Me and you and your descendants after you: every male among you shall be circumcised. And you shall be circumcised in the flesh of your foreskin, and it shall be the sign of the covenant between Me and you. And every male among you who is eight days old shall be circumcised throughout your generations, a servant who is born in the house or who is bought with money from any foreigner, who is not of your descendants. A servant who is born in your house or who is bought with your money shall surely be circumcised; thus shall My covenant be in your flesh for an everlasting covenant. But an uncircumcised male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant.”

Twenty-four years after the original promises made to Abraham, God asks Abraham and all of his physical descendants to participate in a covenant of circumcision. This was a fleshly covenant, to participate in a physical community with Yahweh as their God. The land had already been covenanted unconditionally; however, this conditional covenant would regulate the descendant community of Abraham as believers in Yahweh to distinguish them from the current possessors of Canaan.

It would also serve to confirm the original promise God made with him in Genesis 15 that “one who will come forth from your own body [that is, a physical descendant], he shall be your heir.” Thinking that God was primarily speaking of his immediate heirs, Abraham pleads for his son Ishmael to receive God’s favor.

Genesis 17:19-21 – But God said, “No. Your wife Sarah will bear you a son, and you will name him Isaac. I will confirm my covenant with him as a permanent covenant for his future offspring. As for Ishmael, I have heard you. I will certainly bless him; I will make him fruitful and will multiply him greatly. He will father twelve tribal leaders, and I will make him into a great nation. But I will confirm my covenant with Isaac, whom Sarah will bear to you at this time next year.”

Isaac, the miraculous child through Abraham’s wife Sarah, a child of promise, would be the immediate heir that Abraham was looking for. However, the covenantal practice of ongoing circumcisions in the community would ensure that a future descendant, another child of promise who would be the ultimate recipient of the spiritual promises made previously to Abraham, would be able to be recognized as coming from Abraham’s line.

Since we read in the book of Joshua how the promise to Abraham that his descendants would receive the land was fulfilled, it then makes sense the Bible would also record the fulfilled promise of how a physical descendant beyond the immediate family of Abraham would become his ultimate spiritual heir, the heir of the promises that were originally made to Abraham.

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Yeshua as the seed of Abraham

Now we fast-forward almost two thousand years to the time of Yeshua. Abraham’s descendants, through Isaac and then Jacob and his twelve sons, have been faithfully circumcising their male infants and keeping genealogical records throughout their history. There were a few exceptions, such as Israel’s time in the wilderness and some of their captivity, but those were accounted for and rectified upon their return to their land. Based on these records and the faithful practice of circumcision within the community, we know, therefore, that Yeshua was a fleshly descendant of Abraham from these genealogies as recorded in the accounts of Matthew and Luke.

Matthew 1:1 The record of the genealogy of Yeshua the Messiah, the son of David, the son of Abraham:

Luke 3:23, 34 When He began His ministry, Yeshua Himself was about thirty years of age, being, as was supposed, the son of Joseph, the son of Eli, … the son of Jacob, the son of Isaac, the son of Abraham…

This lineage is critical to recognizing Yeshua as the rightful heir of the promise that was made to Abraham.

Genesis 15:2-4 Abram said, “O Lord Yahweh, what will You give me, since I am childless, and the heir of my house is Eliezer of Damascus?” And Abram said, “Since You have given no offspring to me, one born in my house is my heir.” Then behold, the word of Yahweh came to him, saying, “This man will not be your heir; but one who will come forth from your own body, he shall be your heir.”

The apostle Paul confirms that this promise of God to Abraham, while immediately fulfilled through Isaac, was ultimately fulfilled in Messiah, the descendant or seed of Abraham.

Galatians 3:16 – Now the promises were spoken to Abraham and to his seed. He does not say, “And to seeds,” as referring to many, but rather to one, “And to your seed,” that is, Messiah.

Yeshua defines who the true children of Abraham are

As the genealogical and covenantal end-stop of the promise made to Abraham, Yeshua is fully qualified to define who the true children of Abraham are. Several times in his teachings, Yeshua equates being a son or daughter of Abraham with being a person of faith in the working of God, NOT just a product of a physical lineage.

Luke 19:1-10 [Yeshua] entered Jericho and was passing through. And there was a man called by the name of Zaccheus; he was a chief tax collector and he was rich. Zaccheus was trying to see who Yeshua was, and was unable because of the crowd, for he was small in stature. So he ran on ahead and climbed up into a sycamore tree in order to see Him, for He was about to pass through that way. When Yeshua came to the place, He looked up and said to him, “Zaccheus, hurry and come down, for today I must stay at your house.” And he hurried and came down and received Him gladly. When they saw it, they all began to grumble, saying, “He has gone to be the guest of a man who is a sinner.” Zaccheus stopped and said to the Lord, “Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much.” And Yeshua said to him, “Today salvation has come to this house, because he, too, is a son of Abraham. “For the Son of Man has come to seek and to save that which was lost.”

Zaccheus may have been a natural descendant of Abraham, but the context demonstrates Yeshua was speaking about his faith which resulted in action. This is what truly qualified him as a son of Abraham. When Yeshua used this phrase, as shown above, it was in the context of someone exhibiting great faith, especially faith in him as the Messiah.

Conversely, when confronted by the Jewish leaders who were clearly physical descendants of Abraham and had the genealogies to prove it, Yeshua contradicts their fleshly ideas that just because of their physical lineage they were entitled to the blessings of Abraham.

John 8:39-40, 47 – They [the Jewish leaders] answered and said to Him, “Abraham is our father.” Yeshua said to them, “If you are Abraham’s children, do the deeds of Abraham. But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do. … “He who is of God hears the words of God; for this reason you do not hear them, because you are not of God.”

This shows how the “works of Abraham” are once again equated with faith in Messiah. Since the Jewish leaders did not believe, Yeshua did not consider them in the category of children of Abraham, even though they were Abraham’s physical descendants.

In a similar style, John the baptizer had held nothing back when it came to confronting the religious leaders as he was paving the way for the work of Messiah to follow. Concerning Abraham’s fleshly lineage, he said the following:

Matthew 3:7-9 But when he [John] saw many of the Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers, who warned you to flee from the wrath to come? “Therefore bear fruit in keeping with repentance; and do not suppose that you can say to yourselves, ‘We have Abraham for our father’; for I say to you that from these stones God is able to raise up children to Abraham.”

Once again, the Jewish leaders were not believing in the work that God was doing at that time in preparing people for the coming Messiah. So John dramatically states that God can create a child of Abraham out of anything, even stones!

Yeshua expands the term to non-Israelites

Matthew 8:5-12 And when Yeshua entered Capernaum, a centurion came to Him, imploring Him, and saying, “Lord, my servant is lying paralyzed at home, fearfully tormented.” Yeshua said to him, “I will come and heal him.” But the centurion said, “Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed. “For I also am a man under authority, with soldiers under me; and I say to this one, ‘Go!’ and he goes, and to another, ‘Come!’ and he comes, and to my slave, ‘Do this!’ and he does it.” Now when Yeshua heard this, He marveled and said to those who were following, “Truly I say to you, I have not found such great faith with anyone in Israel. “I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth.”

This passage shows that a centurion, a non-Israelite who expressed faith in Yeshua, was qualified by him to be in the kingdom of God with Abraham. This was due to his faith in the Messiah. However, the “sons of the kingdom,” those Israelites in the physical descendant lineage of Abraham, but not of the faith of Abraham, would be cast out.

From these passages, I believe both John the baptizer and Yeshua defined a child of Abraham, or someone who would be blessed along with Abraham, as someone who exhibited faith in God, just like Abraham did.

The apostle Paul continues the teaching of John and Yeshua

Paul also confirms this is an appropriate view of the term when he writes:

Galatians 3:6-9 Even so Abraham believed God, and it was reckoned to him as righteousness. Therefore, be sure that it is those who are of faith who are sons of Abraham. The Scripture, foreseeing that God would justify the [nations] by faith, preached the gospel beforehand to Abraham, saying, “All the nations will be blessed in you.” So then those who are of faith are blessed with Abraham, the believer.

Galatians 3:26-29 For you are all sons of God through faith in Messiah Yeshua. For all of you who were baptized into Messiah have clothed yourselves with Messiah. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Messiah Yeshua. And if you belong to Messiah, then you are Abraham’s descendants, heirs according to promise.

Paul equates the promise that was made to Abraham as being effective for all who exhibit faith in Messiah, just as Abraham exhibited faith in Yahweh.

Romans 4:13-14, 16 For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith. For if those who are of the Law are heirs, faith is made void and the promise is nullified; … For this reason it is by faith, in order that it may be in accordance with grace, so that the promise will be guaranteed to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all…

We have to remember that Abraham had two prominent sons: Ishmael (born through a slave woman, Hagar) and Isaac (born miraculously through Sara). Isaac was the child of promise through whom God chose to continue the preferred line of Abraham’s descendants.

Genesis 21:12 – But God said to Abraham, “Do not be distressed because of the lad and your maid; whatever Sarah tells you, listen to her, for through Isaac your descendants shall be named.

Isaac then had two twin sons: Jacob and Esau. Jacob gained the name Israel (Genesis 32:28) and was the child through whom God chose to continue Abraham’s fleshly lineage all the way down to his Messiah, almost two thousand years later. So, while both Isaac and Jacob were “children” (that is, descendants) of Abraham, one was the miraculous child of promise chosen by God, and the other was the physical descendant chosen by God.

The apostle Paul capitalizes on this distinction by quoting that Genesis passage in his argument as to why those who believe in Messiah are counted above the physical descendants of Abraham:

Romans 9:6-8 – Now it is not as though the word of God has failed, because not all who are descended from Israel [Jacob] are Israel. Neither is it the case that all of Abraham’s children are his descendants. On the contrary, [the Bible says,] “your offspring will be traced through Isaac.” That is, it is not the children by physical descent who are God’s children, but the children of the promise are considered to be the offspring.

Therefore, while the physical covenants belonged to the physical descendants, the spiritual promises and blessings belong to the miraculous descendants: those who exhibit faith in the promises of God, just like Abraham did. Isaac was the miraculous result of Abraham’s faith, therefore, in like fashion, those who exhibit faith in God receive a miraculous adoption into Abraham’s line of spiritual descendants through Isaac. It can be said that Jews were physically Abraham’s descendants through Jacob, but anyone believing in the Messiah became Abraham’s spiritual descendants through Isaac.

Using the analogy of the long history of Israel as a cultivated olive tree, the apostle Paul wrote about how it was not just the connection to the physical tree that mattered, but belief in the Messiah that allowed the branches to prosper.

Romans 11:17, 24 – Now if some of the branches were broken off, and you, though a wild olive branch, were grafted in among them and have come to share in the root and richness of the cultivated olive tree, … For if you were cut off from your native wild olive tree and against nature were grafted into a cultivated olive tree, how much more will these – the natural branches – be grafted into their own olive tree?

According to the Bible, it is the natural thing for Jews to believe in their own Messiah, and they can flourish when they do so. But because of their unbelief, God had chosen to break off some of the natural branches and miraculously graft in believers from among the nations into that same olive tree. But all of the remaining branches stand by faith in Messiah, so technically, all of the remaining branches are branches of promise, according to faith.

For those of us who believe in Yeshua today, we are counted as Abraham’s children (that is, we are considered as descended from the patriarchal olive tree root that Paul mentions) but only because of our faith in God by believing in his Messiah. This is the same type of faith that Abraham exhibited, and we are considered heirs only because we believe in the promised seed of Abraham, the Messiah. We are heirs according to the promise of God to Abraham, NOT by seeking God’s favor through fleshly rule-following (like the Jews of Yeshua’s day), NOT directly by covenant (since God’s New Covenant was made with Israel and Judah), and NOT by genealogy (since we are not direct descendants of Abraham), but strictly by faith in God’s promise, just like Abraham.

As I mentioned in our last study, in the book of Hebrews, quoting from Jeremiah, it is clear that the new covenant was not about starting a new religion with a new group of people, but it was about fulfilling the promises made to Abraham on behalf of Israel and Judah, and it described where God’s eternal law or torah was to be placed.

Heb 8:8-10 For finding fault with them, he saith, Behold, the days come, saith Yahweh, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith Yahweh. For this is the covenant that I will make with the house of Israel after those days, saith Yahweh; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people…

While the law originally written on stone was placed inside the ark of the covenant within the holiest of places in the tabernacle and then the temple, the new covenant provided for the law to be written on the heart so it could be lived out in practice through his eternal temple, the body of Messiah believers in each generation.

1 Corinthians 3:16 – Don’t you yourselves know that you [plurally] are God’s temple and that the Spirit of God lives in you?

This new covenant was made specifically with and for Judah and Israel, yet it is available to all who would believe in Abraham’s descendant, the Messiah. Though the covenant was not made with believers in this generation directly, we have the privilege of participating in it since we, by faith, are considered to be IN Messiah who was the goal and end of the promise made to Abraham.

Galatians 3:16, 29 Now the promises were spoken to Abraham and to his seed. He does not say, “And to seeds,” as referring to many, but rather to one, “And to your seed,” that is, Messiah … for you are all one in Messiah Yeshua. And if you belong to Messiah, then you are Abraham’s descendants, heirs according to promise.

The physical covenants and genealogies were for physical blessings for Abraham’s fleshly descendants through Jacob. They were necessary and proper until the fulfillment of the promises and covenants in Messiah. From Yeshua’s time on, genealogies would no longer be necessary, since they had served their purpose of identifying Abraham’s ultimate “seed,” Messiah. Physical covenants related to blessings of the land would also no longer be necessary, as the children of Abraham would be defined by their simple faith in God’s Messiah. And this would not be to gain or prosper in a specific, physical land but to live in an eternal, universal Kingdom covering the entire earth.

However, just because the covenants were fulfilled in Messiah, it does not mean that the instruction of God contained within the covenant language has been completely abandoned. It has not been abolished, but fulfilled! Even better, it is my belief that the torah instruction of God has been simplified and elevated into the moral and spiritual principles taught by Yeshua which are summarized in the Sermon on the Mount. These include primarily the principles of the Kingdom (a Kingdom which has been forever established by God upon the Ten Commandments), integrity, vigilance, holiness, trust, forgiveness, and compassion. These are the core Bible principles allowing believers to truly love God and to love others from the heart which is the fulfillment of having the law or torah of the Kingdom placed within the heart. The new covenant is genuinely fulfilled in us when we abide by these principles, and the Kingdom of God then has potential to continue to expand further in each generation!

Those who exhibit this faith in God by believing in his Messiah, just like Abraham’s elementary faith, will be counted within the idiomatic expression of believers spanning many ages, known collectively as “children of Abraham.” These are the ones whom, like Yeshua taught, will “come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven,” (Matthew 8:11).

Well, I hope this deeper dive into the promises made with Abraham brought you some concepts and ideas to meditate on and to study out further on your own. But remember, if you have thoughts or comments that you would like to explore further with me, feel free to email me at coreofthebible@gmail.com.

The Attributes and Character of God

Here are nine of what I consider to be the most essential attributes or characteristics that help us understand more about who the God of the Bible is.

Core of the Bible podcast #110 – The Attributes and Character of God

In today’s episode, we are continuing our doctrinal study of the nature of God by looking at how God’s attributes and character are represented throughout the Bible. If we are to strive for the core Bible principles to become evident in our lives, we should understand why we would undertake such a challenging stance in this world. After all, in some ways it would be much easier for us if we didn’t need to act with integrity in every situation or provide forgiveness to others when we don’t feel like it. You see, how we view the nature and character of God influences our motivation for why we are seeking him in the first place, and how we live our lives.

So let me start by saying that I believe that the Bible reveals an almighty God, the Father, and that he is the eternal Spirit and Creator of all. In the Scriptures, his attributes are exhibited as being just, loving, righteous, truthful, all-powerful, demonstrating goodness and mercy, existing as set apart from his Creation, yet intimately engaged with it.

Since the Bible is a revelation of God to his Creation, it makes sense that we would look to definitions God has provided in the Bible about his own nature and character. I have brought together nine of what I consider to be the most essential attributes or characteristics that help us understand more about who the God of the Bible is. While the information presented here is not exhaustive by any means, it does give us a basis for a working understanding of what God wants us to know about himself.

1 – God is the Creator of all

Genesis 1:1 In the beginning God created the heavens and the earth.

Genesis 1:27 So God created man in His own image; in the image of God He created him; male and female He created them.

Psalm 104:30 You send forth Your Spirit, they [all living beings] are created; and You renew the face of the earth.”

Exodus 20:11 For in six days Yahweh made the heavens and the earth, the sea, and all that is in them, and rested the seventh day.

I believe that in the beginning of what we consider the universe and time, God created all things, and that all existence is therefore dependent upon God who is the Source and End of all things visible and invisible. He created man in His own image, which set man apart from the animal creation.

The Bible doesn’t tell us when God created everything, but it does tell us that he did. I know that many people have tried to use the genealogies that are recorded in the Bible to calculate the age of the earth; however, in my own studies of this topic I have found that not all of the genealogies are complete nor consistent enough for that type of inquiry. It’s not that the writers of Scripture were forgetful or careless; far from it. It’s just that they didn’t record genealogical information in the same way we do today, and many times they listed only the prominent individuals in a family line.

So, in a practical sense, by saying God created everything, the Bible is only attempting to convey that we are here on a world that came from the hand and mind of God; anything beyond that is speculation.

2 – God is righteous and holy

Psalm 11:7 For Yahweh is righteous, He loves righteousness; His countenance beholds the upright.

1 Peter 1:15-16 But as He who called you is holy, you also be holy in all your conduct, because it is written, “Be holy, for I am holy.”

Psalm 119:172 My tongue shall speak of Your word, for all Your commandments are righteousness.

God’s commandments and laws define God’s righteousness (that which is morally and truly right), and by obeying those laws we are imitating him and becoming more like him. In Matthew 5:48 Yeshua taught, “Be perfect [complete; mature], as your heavenly Father is perfect.” So as we continue to conform our lives to his revealed Word, we begin to act in ways that are considered righteous in his eyes.

To be holy is to be set apart from the corruption of worldliness. As the apostle Peter wrote, we are to “Be holy, for he is holy.” This is actually a quote from Leviticus which is repeated several times throughout the book:

Leviticus 11:45 – “For I am Yahweh, who brought you up from the land of Egypt to be your God, so you must be holy because I am holy.

Leviticus 19:2 – “Speak to the entire Israelite community and tell them: Be holy because I, Yahweh your God, am holy.

Leviticus 20:26 – “You are to be holy to me because I, Yahweh, am holy, and I have set you apart from the nations to be mine.

This consecration or set-apartness is both a command and an attribute of those who would choose to follow the God of the Bible. By seeking his ways, we begin to emulate his nature and character, thereby reflecting his image in this world; a trait he desires for all people.

3 – God is compassionate, forgiving, and just

In one of the most famous passages of the Bible, God explains many of his characteristics directly to Moses while on Mt. Sinai:

Exodus 34:6-7 Then Yahweh passed by in front of him [Moses] and proclaimed, “Yahweh, Yahweh God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave [the guilty] unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations.”

Let’s look a little deeper to expand some of these representations of God’s character and his attributes. To be compassionate means he shows favor to those who are in need. His graciousness demonstrates his care for those who may not be in a position to deserve it. He is not easily angered by our unfaithful actions. Lovingkindness is the only English way of describing his merciful treatment of those who are in need and unable to “pay him back” in kind. He is also forgiving beyond measure. However, we must always keep in mind that he is just, and when all other means of trying to have people do what’s right are exhausted, he will take action against those who maintain a rebellious attitude.

4 – God is the Most Powerful

Genesis 17:1 Now when Abram was ninety-nine years old, Yahweh appeared to Abram and said to him, “I am God Almighty; Walk before Me, and be blameless.

Psalm 91:1-2 He who dwells in the secret place of the Most High shall abide under the shadow of the Almighty. I will say of Yahweh, “He is my refuge and my fortress; my God, in Him I will trust.”

The word Almighty literally means “most-powerful.” Two of God’s titles in Hebrew are El Shaddai, which is translated “God Almighty,” and El Yon meaning “the Uppermost or Most High God.” In the ancient world, there existed a cosmology of many different gods, all with different traits and characteristics. This is known to us in our day as we can read of the varieties of the classical Greek and Roman gods that existed in the recesses of their various mythologies, yet is still just as prevalent among many of the national peoples today who have elaborate temples and shrines to various deities. This world is still a very religious world and people still worship and honor a variety deities. This is why a recognition that Yahweh is the one true God over all is still a relevant declaration in our day. The Bible has declared from ancient times that Yahweh is the Almighty and most powerful God of all, and the events outlined throughout the Bible relate how he demonstrated that by calling a people to himself, delivering them from their enemies, and fulfilling all that he had promised them through his own Son, the Messiah. He revealed his most dramatic and universal power in the resurrection of the Messiah, demonstrating he is the God of life itself. There is no power of any god above the ability of transcending death and providing eternal life.

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5 – God is all-knowing and all-wise

Psalm 139:1-4 – Yahweh, You have searched me and known me. You know my sitting down and my rising up; You understand my thought afar off. You comprehend my path and my lying down, and are acquainted with all my ways. For there is not a word on my tongue, but behold, Yahweh, You know it altogether.

Daniel 2:20 Daniel said, “Let the name of God be blessed forever and ever, For wisdom and power belong to Him.

Luke 12:6-7 “Are not five sparrows sold for two copper coins? And not one of them is forgotten before God. But the very hairs of your head are all numbered…”

God’s wisdom is so far removed from our ability to comprehend its depths, we can only glean the revealed wisdom of God through the teachings of his prophets and his Messiah, the Anointed One.

Isaiah 46:9-10 – “Remember what happened long ago, for I am God, and there is no other; I am God, and no one is like me. I declare the end from the beginning, and from long ago what is not yet done, saying: my plan will take place, and I will do all my will.”

For God to be able to declare the ultimate fate of an entire people over a millennium in advance and then bring it about down to the minutest detail is a clear and historical demonstration of his wisdom and knowledge of all things. To Abraham, God revealed how his descendants would become a numerous people, fall into slavery, but then be set apart to inhabit a land that he would provide them. Beyond the physical land of Canaan, Abraham was also promised to become the father of many nations, as his faith and those who would believe in his God would become widespread throughout the world.

All of these things have been fulfilled in the physical nation of Israel and spiritually fulfilled in Messiah. Those of us today who believe in the God of the Bible have the rich heritage and benefit of the entirety of the story to have seen it come about just as he had said. This recognition of his wisdom and knowledge should be evident within our own lifestyles as well, as we seek to base our actions upon the firm foundation of his revealed wisdom.

6 – God is present everywhere at once

Psalm 139:7-10 Where can I go from Your Spirit? Or where can I flee from Your presence? If I ascend into heaven, You are there; if I make my bed in Sheol [in the grave, or in the ground], behold, You are there. If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there Your hand shall lead me, and Your right hand shall hold me.

Psalm 23:4 Yea, though I walk through the valley of the shadow of death, I will fear no evil; for You are with me; Your rod and Your staff, they comfort me.

John 4:24 God is spirit, and those who worship Him must worship in spirit and truth.

Since God is spirit, his presence is not limited to any one specific location. He has the innate ability to be present at all places at all times. Within his physical Creation, all things are limited by space and time, but the Bible hints to us that in the spiritual realm of God’s existence, those limits do not exist. While it may be difficult for us to grasp this type of thinking, it is not impossible to conceive of the one true God relating to all of his Creation in personal ways which we can only approximate in our human existence on a one-to-one basis. With the spread of Biblical literature throughout the world, the universality of a single, all-powerful and ever-present God has become a recognizable understanding in a world which has always been filled with concepts of multitudes of regional deities. For the past four thousand years, since the time of Abraham, the monotheism of those who believe in the God of the Bible is one of the distinctive qualities that set them apart from all other religious belief, and stands as an ongoing witness against those religious systems.

7 – The Name of God

In the Bible, someone’s name and their character and purpose are very closely linked. For example, God changed the name of Abram (“exalted father”) to Abraham (“father of a multitude”). This exhibited the change in God’s purpose for Abraham, and was to be memorialized within his very name.

The root of the proper name for God comes from a Hebrew word meaning “(the) self-Existent” or “Eternal.” In English, it roughly translates out to “I am” or “I always have been and will always be”.

Exodus 3:13-15 Then Moses said to God, “Behold, I am going to the sons of Israel, and I will say to them, ‘The God of your fathers has sent me to you.’ Now they may say to me, ‘What is His name?’ What shall I say to them?” God said to Moses, “I AM WHO I AM”; and He said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.'” God, furthermore, said to Moses, “Thus you shall say to the sons of Israel, ‘Yahweh, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is My name forever, and this is My memorial-name to all generations.

So in this passage, we see how God has revealed his character through his name as Eyeh Asher Eyeh, the “I am who I am,” or “I am that which is,” the Eternal One. He also used the name “Yahweh, the God of your fathers.” Yahweh comes from a root word havah, meaning “to be,” colored with a continuous state or condition of abiding or remaining. These definitions, while weakened through the inferior English rendering, convey a sense of an eternal existence that has just always been. They provide us the insight that the very names of God relate to us that he has had no beginning and will have no end.

Due to the many aspects of ancient languages changing over the ages, currently there are lots of variations of spellings and pronunciations of this Hebrew name as it is attempted to be conveyed into our much more recent language of English. The most popular of these are “Jehovah,” “Yehovah,” or “Yahweh.” Since the J sound is not present in the Hebrew, and the V sound appears to be more recent in reconstructed modern Hebrew, Yahweh seems to be closest that we can get in English.

When this Hebrew proper name of God is represented in most English Bibles, it is typically written as the all-caps “LORD”, a word identifying God’s authority over all. This is based on a Jewish tradition of substituting the word “Lord” for Yahweh out of respect for name of God, which they have considered too sacred to pronounce. However, the deeper Hebrew meaning of Yahweh is colored with more intimacy of self-existence along with closeness, as “the ever-living God who is always with us.” While calling him “Lord” and saying he has authority over all isn’t incorrect, it really doesn’t capture the sense of his eternal and self-existent nature. Based on Exodus 3:15 that we just read, it appears God wanted these concepts of his eternal nature and yet closeness to his people, summarized as the Eternal Yahweh, to be in use as an everlasting reminder of who he is to each generation.

8 – God has all ultimate authority

Psalm 47:2, 8 For Yahweh Most High is awesome; He is a great King over all the earth… God reigns over the nations; God sits on His holy throne.

Exodus 20:3 “You shall have no other gods before Me.”

Deuteronomy 13:4 “You shall walk after Yahweh your God and fear Him, and keep His commandments and obey His voice; you shall serve Him and hold fast to Him.”

Besides his self-existent, eternal nature, God truly is the sovereign power over everything that was created by him. We have already seen one of his titles, El Yon, means that he is the Most High God. He can rightfully expect complete loyalty, reverence and obedience. Surprisingly, he is saddened when people continue to choose to rebel against him. As believers, we must not allow anything in our lives to rival God. Our faithful obedience to him shows our love for God:

1 John 5:3 For this is the love of God, that we keep His commandments; and His commandments are not burdensome.

9 – Most importantly, God is love

1 John 4:8 – He who does not love does not know God, for God is love.

Matthew 22:37-39 Yeshua said to him, “‘You shall love Yahweh your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.'”

Love really gets to the root of God’s nature, and love is what He most wants to see in the character of His children. Therefore, it’s no surprise that His greatest commandments are to love—to love God and to love people.

This pinnacle of love brings us full circle to the core principles of the Bible once again. To love God and to love people is a summary of the Ten Commandments and the Sermon on the Mount. It is the basis of the eternal Kingdom of God which has its outworking through the faithful obedience of those who claim to be God’s children. While we have only scratched the surface of the character of God, the Bible teaches that those who would claim to be his children should have the same character as the God who birthed them, and that we should recognize his power and majesty in the qualities which are uniquely his.

As the Eternal Creator, the Most Powerful, Most High and ever present God, we should stand in awe, honor and respect of who he is. But as his children, we should seek to emulate his image, his faithful qualities in this world: these are the qualities of righteousness and holiness, compassion, forgiveness, justice, and most importantly, love. As Yeshua taught in Matthew 5:48, “Be perfect [complete; mature], as your heavenly Father is perfect.” This is our goal and ongoing challenge in a world that desperately needs to see the outworking of the Kingdom radiating to others through the children of God in each generation.

Well, I hope this overview of the character of God brought you some concepts and ideas to meditate on and to study out further on your own. But remember, if you have thoughts or comments that you would like to explore further with me, feel free to email me at coreofthebible@gmail.com.

The Biblical Calendar and Shavuot, the Festival of Weeks or Pentecost

I believe the annual biblical holidays are the true appointments with God that he has established for all eternity.

Core of the Bible podcast #109 – The Biblical Calendar and Shavuot, the Festival of Weeks or Pentecost

In today’s episode, we are continuing our doctrinal topics but taking a slight detour from our study of the nature of God to discuss the biblical holiday of Shavuot, also known as Weeks and sometimes Firstfruits. Why is this significant, and why should believers today understand the biblical calendar and the feast days?

Most Christians today do not recognize or celebrate the biblical feast days. This is due primarily to the fact that Christianity teaches that the sacrificial aspect of the rites conveyed in the Torah have been fulfilled in Messiah Yeshua. I agree one hundred percent. But “fulfilled” does not mean “done away with.” I believe the Bible teaches that in Messiah, that which was a physical requirement for ancient Israel has become a spiritual reality for all time; more on that later. But what I want to focus on first is how the biblical calendar is filled with symbolism of the Kingdom and God’s relationship with his people. I believe it is as we maintain recognition of these days that we can be reminded of God’s, and our, purpose. These days become practical object lessons that point to the totality of God’s work among his people, and his presence in this world.

The annual biblical calendar contains seven appointed times known in Hebrew as moedim, meaning seasons or appointed times. I believe the annual biblical holidays are the true appointments with God, the seasonal moedim that he has established for all eternity. They are centered around three central “feasts” or “festival gatherings:” Unleavened Bread, Weeks/Shavuot, and Tabernacles/Sukkot. These occur in the first, third, and seventh months of the annual biblical calendar.

Interestingly, these festival-gatherings follow the agrarian timelines of the early barley harvest (first month), the early wheat harvest (third month) and the ingathering of all of the remaining crops (seventh month). All of these festivals surround God’s provision for his people. These three annual gathering seasons focus on seven appointed times which are described as memorials or re-enactments to be used to keep God’s people focused on his will and purpose.

I also find it fascinating that God has placed these appointments on the annual calendar in a way that can still be recognized today, even though worldly calendars and methods of timekeeping have come and gone. I believe this is why they are described the way they are, and why we are still able to keep those appointments with him.

How are we to keep these appointments? Certainly we are not to sacrifice animals; as mentioned earlier all sacrifice has been fulfilled in Messiah. However, on these special days we can still gather together as his people to review the symbolism of those sacrifices to bring greater awareness to our understanding of our relationship with God. Whether it is through deeper fellowship and community among his people, as well as renewing our total devotion to him and consummation in his service, we can become serious about our faith by living it out as object lessons that others can see and learn from, as well. After all, as you may know from previous episodes, I believe that God’s Torah or Word is eternal, and therefore has lasting influence on those who approach the God of the Bible as his people. These should be as much a part of our doctrinal understanding as any other major proposition such as the study of who God is or the Kingdom of God.

I would like to discuss all of these biblical holidays throughout the course of the coming year, but as I record today’s podcast, we are in the season of Shavuot or Weeks, which was recently completed. It is the festival which follows Passover and Unleavened Bread by seven weeks, hence its immediate namesake in Hebrew. The day itself falls on the day following the conclusion of 49 days from the barley firstfruits. This was technically the 50th day and became known by its Greek title of Pentecost, meaning “fiftieth.”

Many Christians may recognize Pentecost as the day the holy Spirit came upon the disciples in a powerful way, allowing them to speak in different languages to the assembled Jews in Jerusalem, telling the Good News about the Kingdom of God. It is defined by many as “the birthday of the church,” but I believe that definition is not only a misnomer about its purpose, but a misunderstanding of the nature of the day itself.

To gain a better grasp of this holiday, we need to go back to its ancient Hebrew understanding as it is related in Torah.

Leviticus 23:16-21 – “You are to count fifty days until the day after the seventh Sabbath [that is, seven weeks after the barley firstfruits] and then present an offering of new grain to Yahweh. Bring two loaves of bread from your settlements as a presentation [wave] offering, each of them made from four quarts of fine flour, baked with yeast, as firstfruits to Yahweh. You are to present with the bread seven unblemished male lambs a year old, one young bull, and two rams. They will be a burnt offering to Yahweh, with their grain offerings and drink offerings, a fire offering of a pleasing aroma to Yahweh. You are also to prepare one male goat as a sin offering, and two male lambs a year old as a fellowship sacrifice. The priest will present the lambs with the bread of firstfruits as a presentation offering before Yahweh; the bread and the two lambs will be holy to Yahweh for the priest. On that same day you are to make a proclamation and hold a sacred assembly. You are not to do any daily work. This is to be a permanent statute wherever you live throughout your generations.”

Okay, so in this detailed passage we can learn several things. Shavuot was to be a special appointed day where no customary work was done, in which the people of God would gather and sacrifices and offerings were brought to the Temple. The primary offering of this day involves two loaves of bread as a grain offering of the firstfruits of the wheat harvest. Along with the loaves are included burnt offerings, drink offerings, sacrifices for sin and sacrifices for fellowship.

How do these ancient sacrifices and offerings apply to believers today? Even though we don’t bring actual sacrificial animals before Yahweh anymore, I believe these offerings were designed by Yahweh to represent real aspects of our spiritual lives, and I think it’s important that we continue to recognize these. So let’s take a look at what each of these different types of sacrifices means from a symbolic perspective:

A burnt offering represents total consummation in God’s service.
A sin offering represents that which is a substitute for us due to our disobedience to God’s torah.
The trespass offering was offered for unintentional or unknown sin.
A fellowship or peace offering represents thankfulness for God’s mercy and enjoyment of his relationship.
The grain and drink offerings represent our gratitude for God’s provision as firstfruits of all he has provided us.

I think it becomes readily apparent how these emblematic sacrifices apply in the life of the modern believer. If we are to honor these appointed times throughout the year, I believe they should be memorialized in the spirit of these attributes.

There are many facets to the symbolism of the biblical moedim or appointed times, but one of the most glaring attributes relates to their numerical significance. As rich and enlightening as this can be to review, unfortunately, many people over the centuries have taken to a kind of numerology or study of biblical numbers which has become quite complex and frankly, unhelpful. Even the contemporary expression of Judaism has devised a whole system of numerology and mysticism known as Kabbalah, which is not at all what I am proposing here. I simply look for patterns in the Bible to see how they relate to and bring meaning to one another.

For example, the Bible outlines seven days in a week. Shavuot pertains to seven “sevens” of weeks. On the day of Shavuot, all of the sacrificial symbolism falls on the fiftieth day that occurs after the week of Passover and Unleavened Bread, both of which represent the miraculous rescue from the worldliness and slavery of Egypt.

Now it’s important to understand something here from a Hebraic perspective. In this worldly existence, seven is a number that represents this Creation. Why? Well, the weekly Sabbath was given to God’s people as a reminder that God is the Creator of all.

Exodus 20:8, 11 – Remember the Sabbath day, to keep it holy: … For Yahweh made the heavens and the earth, the sea, and everything in them in six days; then he rested on the seventh day. Therefore Yahweh blessed the Sabbath day and declared it holy.

In Hebraic understanding, the weekly Sabbath is the Sabbath of Creation. Everything in this Creation is governed by the limit of a cycle of seven. For example, a week is a cycle of seven days; there are seven appointed times throughout the year occurring within a seven-month time period. Even in the broader calendrical cycle of the Bible, every seventh year was to be a sabbatical year, a year of rest for the land.

Leviticus 25:1-4 – Yahweh spoke to Moses on Mount Sinai: “Speak to the Israelites and tell them: When you enter the land I am giving you, the land will observe a Sabbath to Yahweh. “You may sow your field for six years, and you may prune your vineyard and gather its produce for six years. “But there will be a Sabbath of complete rest for the land in the seventh year, a Sabbath to Yahweh: you are not to sow your field or prune your vineyard.

Additionally, after seven “sevens” of sabbath years, or forty-nine years, the Israelites were to set aside the fiftieth year as a “Jubilee,” a sort of re-set for all economic activity, freedom for all slaves, and a realignment of all of the tribes with their heritage.

Leviticus 25:8-10 – “You are to count seven sabbatical years, seven times seven years, so that the time period of the seven sabbatical years amounts to forty-nine. Then you are to sound a trumpet loudly in the seventh month, on the tenth day of the month; you will sound it throughout your land on the Day of Atonement. You are to consecrate the fiftieth year and proclaim freedom in the land for all its inhabitants. It will be your Jubilee, when each of you is to return to his property and each of you to his clan.”

Through these we can see how the Bible relates sevens of days, sevens of weeks, sevens of months and sevens of years, but the fiftieth is something special, something that points to realities beyond these sevens of this world.

I found this editorial comment in the Voice version of the Bible, relating the nature of the Jubilee in Leviticus 25:

“The year of jubilee is a far-reaching idea in the ancient world. In the 50th year, land that has been sold to pay debts during the preceding 49 years returns to its original owners. Israelites who had to sell themselves into slavery to pay debts are set free. All debts are declared “paid in full.” The jubilee is a regular reminder to God’s covenant people that every acre of ground, every soul belongs to God, not to those rich enough to buy them.”

So, the timing of the annual festival of Shavuot also has great significance mirroring that of the sabbatical years and the year of Jubilee which focuses on the centrality of Yahweh as Creator and Owner of all that exists. Shavuot, also being based on this principle of fifty, is a fulfillment of seven weeks (seven “sevens” of days) and then takes place on “the day after the seventh sabbath,” the fiftieth day. The remembrance, this regular reminder every year of the Exodus events on this fiftieth day represents a re-set, a new beginning, freedom from captivity and a restoration of all things to the God of the universe. In a spiritual sense, it points to realities beyond this Creation, to eternal principles that exist outside of the sevens of this world. To my way of thinking, this is a perfect illustration of what occurred on that very famous Restoration Shavuot two thousand years ago.

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Let’s take a closer look at that famous Restoration Shavuot or Day of Pentecost in which the holy Spirit came upon the disciples in a powerful way, allowing them to speak in different languages to the assembled Jews in Jerusalem, telling the Good News about the Kingdom of God. I said a few moments ago that this event is defined by many as “the birthday of the church,” and that I believe that this definition is not only a misnomer about its purpose, but a misunderstanding of the nature of the day itself.

You see, to say that is the birthday of the church is to imply that the “church” never existed prior to that time. What many call the “church” today (universally speaking) is called the ekklesia in Greek terminology, and it simply means “a called out assembly.” But the ekklesia was not “born” on that day, it had existed since the times of Moses. This is revealed in the speech of Stephen in his defense before the Sanhedrin.

Acts 7:38 – “He [Moses] is the one who was in the assembly in the wilderness, with the angel who spoke to him on Mount Sinai, and with our ancestors. He received living oracles to give to us.”

If you check your King James or American Standard Versions of the Bible, you may notice that this verse here says that it was the “church in the wilderness” who received the living oracles. The translators were simply using the Greek word in a consistent fashion. But this highlights the point: if there was an assembly, something which could be called the church which was present in the wilderness with Moses, how could it have been “born” on Pentecost in the early part of the first century? I believe it can be shown that the ekklesia, the called out assembly, was always present in those through whom God was working at any given time in the biblical narrative.

For us to approximate a Hebraic understanding of this, it can be said that there has always been a faithful remnant among God’s people, even when the nation as a whole was steeped in idolatry and wickedness. For example, when Jerusalem was being attacked by Sennacherib’s Syrian army, Isaiah the prophet revealed how God would protect them:

2 Kings 19:30-31 – “The surviving remnant of the house of Judah will again take root downward and bear fruit upward. “For a remnant will go out from Jerusalem, and survivors, from Mount Zion. The zeal of Yahweh of Armies will accomplish this.”

When returning from captivity in Babylon with only the few thousand faithful who desired to reestablish the Temple, Ezra prayed the following prayer:

Ezra 9:8 – But now, for a brief moment, grace has come from Yahweh our God to preserve a remnant for us and give us a stake in his holy place. Even in our slavery, God has given us a little relief and light to our eyes.

Even the apostle Paul, in teaching about the faithful among God’s people in that day, illustrates this idea of the remnant with the story of Elijah:

Romans 11:2-5 – God has not rejected his people whom he foreknew. Or don’t you know what the Scripture says in the passage about Elijah – how he pleads with God against Israel? Lord, they have killed your prophets and torn down your altars. I am the only one left, and they are trying to take my life! But what was God’s answer to him? I have left seven thousand for myself who have not bowed down to Baal. In the same way, then, there is also at the present time a remnant chosen by grace.

This “remnant” of God’s people was the assembly at each point in Israel’s history, sometimes even down to one person and their family, such as a Noah or an Abraham, or a Jacob. God’s purpose has always been based on the assembly of those who are faithful to him, so the ekklesia throughout the ages has been comprised of those who feared and served Yahweh.

So to carry this mental understanding into the events of the first century day of Pentecost, we can see that same principle applying there: a faithful remnant, the disciples, faithful to the principles of the Kingdom which Messiah had taught them, were given miraculous abilities by the Spirit of God to testify to the truth of the gospel of the Kingdom to the rest of the Jews who had come from all over the world. This faithful remnant was not “born” on that day, but, in alignment with the Jubilee symbolism of the day of Shavuot, they were the ones proclaiming the eternal re-set, freedom from captivity to sin, and a restoration of all things through the Kingdom of God. In a sense, this was the ultimate Jubilee.

Just as the original ekklesia was comprised of those who were assembled at Sinai and heard Yahweh speak the Ten Commandments of his Kingdom which were written in stone, the renewed ekklesia on that famous Day of Pentecost proclaimed the principles of God’s Kingdom which were to be written on their hearts.

The connection between these events is further established when it can be shown that, at the receiving of the Ten Commandments, due to their rebelliousness and idolatry, three thousand people were killed.

Exodus 32:28 – The Levites did as Moses commanded, and about three thousand men fell dead that day among the people.

However, at the Restoration Pentecost, due to their obedience, three thousand people were added to the ekklesia.

Acts 2:41 – So those who accepted [Peter’s] message were baptized, and that day about three thousand people were added to them.

As another example, the big picture of the Bible story can be described in a similar type of parallelism. God established a physical Kingdom when he revealed his Ten Commandments to his assembled people at Mount Sinai. Those commandments were written in stone by his own finger. In the first century, God established an eternal, spiritual Kingdom when, through his Messiah, he revealed those principles to the to the assembled people listening to the Sermon on the Mount. These were spiritually based on the same commandments, but now they were to be written on the heart by God’s own finger, no longer in stone. These types of parallels and symbolisms are all through the Bible.

The apostle Paul, in the context of speaking about the comparison and contrast of Adam and Yeshua, states a principle that I believe carries over into a well-ordered understanding of the Bible.

1 Corinthians 15:46 – But it is not the spiritual that is first but the natural, and then the spiritual.

In the Bible, the natural things, people, and events were real things that happened to real people, just like those who heard the commandments at Mount Sinai, or those who heard Messiah preach his Sermon on the Mount. But I believe we are to look to those things as types, shadows, and examples of the spiritual realities that have become evident through the restoration of all things in Messiah Yeshua. The prophesied remnant was that first-century assembly, but with all things consummated by the destruction of Jerusalem in 70 AD, believers from that point on up until today are simply members of God’s eternal, universal Kingdom. Since the age of natural Israel ended at that time, there is no longer a “remnant” ekklesia or assembly; it had been fulfilled in that generation in that time.

When Paul illustrated his teaching with stories from Israel’s wilderness journeys, he also emphasizes the purpose of learning and re-telling these stories.

1 Corinthians 10:11 – Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come.

That first century ekklesia or assembly of Messiah believers in the natural world was to become the touchstone for all future generations of believers as spiritual descendants. The ancient biblical ages, the ages of Abraham, Moses, and of natural Israel, were coming to a consummation in the soon destruction of the city in 70 AD. Beyond that event, the spiritual principles of the Bible would be cast forward into the future, lighting the way for all future generations of believers as the eternal Kingdom of God would continue to spread throughout the world.

So I believe that Shavuot has not been done away, nor have any of the other biblical holidays, but I believe they have been renewed and elevated in this great spiritual restoration accomplished by Messiah. Paul writes how even believers were to view themselves as having been completely renewed within their faith in Messiah.

2 Corinthians 5:17 – Therefore, if anyone is in Messiah, he is a new creation. The old has passed away; behold, the new has come.

In Messiah, all things are new now, not just in the future!

So as we view this seasonal moed or appointed time of Shavuot, we can catch a glimpse of its renewed nature and purpose in the symbolism of its biblical parameters. That first-century restoration Pentecost was the fulfillment of the Jubilee symbolism, the fifty beyond the sevens and forty-nines of this world, declaring the eternal nature of the Kingdom of God. Just as Yeshua taught, this was to be a Kingdom based on the structure of the Ten Commandments, as both a near and present reality, a realm where vigilance would be required of those who sought to participate. These believers would be set apart and holy, trusting God for all of their needs, just as he did, and they would operate with God’s characteristics of forgiveness and compassion, demonstrating that they are the children of God.

Well, I hope this brief introduction to the biblical holidays and the restoration Shavuot or Pentecost brought you some concepts and ideas to meditate on and to study out further on your own. But remember, there is also a Core of the Bible virtual Bible study group that is hosted through the Marco Polo video chat app. It is designed to discuss the topics that we cover each week and to help people with responses to questions that may come up. If you are interested in joining the discussion, simply download the free Marco Polo app and email me a request to join the group at coreofthebible@gmail.com. I will be happy to send you a link to join the virtual Bible study group. You can also feel free to email me any of your thoughts or comments at that email, as well.

The Holy Spirit: The Word and Wisdom of God

I believe the holy Spirit is the Word and truth of God which is for us the regenerative presence and Wisdom of Yahweh God, the Father.

Core of the Bible podcast #108 – The Holy Spirit: The Word and Wisdom of God

In today’s episode, we are continuing our doctrinal topics on the nature of God and I’ll be discussing my views of the Holy Spirit; who he is and what he does. To be honest, I think in our modern reading of Scripture we make this a more difficult topic than it needs to be. It really isn’t a difficult or mystical thing to understand the role of the Spirit of God. Since the Father is God and he is holy and he is spirit, I believe that the holy Spirit of Scripture is the very Spirit of Yahweh, God.

John 4:24 “God is spirit, and those who worship Him must worship in spirit and truth.”

God’s Spirit is his creative and life-giving presence in this world.

Genesis 1:1-2 In the beginning God created the heavens and the earth. The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.

The Spirit of God is life itself; without life and without God’s Spirit, nothing would exist.

Genesis 2:7 Then Yahweh God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.

Job 34:14-15 “If He should determine to do so, If He should gather to Himself His spirit and His breath, All flesh would perish together, And man would return to dust.”

I believe God’s Word is a manifestation of his Spirit.

John 1:1 – In the beginning was the Word, and the Word was with God; and the Word was God.

The Word of God has been linked to the Wisdom of God, personified in the Proverbs and also within the ancient near Eastern writings of the Apocrypha. Just as your words are an outward manifestation of your inner thoughts and ideas, so is God’s Word for him. When he speaks, it is his Spirit that has been symbolically personified as the creative and guiding wisdom of the universe. A good example of this type of literature device is represented in the eighth chapter of Proverbs, where this personified Wisdom is foundational to all that exists and underlies the very life of God himself.

Proverbs 8:35 – “For the one who finds me [Wisdom] finds life and obtains favor from Yahweh…”

This same creative aspect of God’s Word is also represented in the Psalms:

Psalm 33:8-9 – Let the whole earth fear Yahweh; let all the inhabitants of the world stand in awe of him. For he spoke, and it came into being; he commanded, and it came into existence.

Throughout the Bible, we also see how God’s will and purpose is made known by his Word through his prophets.

Ezekiel 11:5 – Then the Spirit of Yahweh fell upon me, and He said to me, “Say, ‘Thus says Yahweh…'”

2 Samuel 23:1-2 – Now these are the last words of David. David the son of Jesse declares, The man who was raised on high declares, The anointed of the God of Jacob, And the sweet psalmist of Israel, “The Spirit of Yahweh spoke by me, And His word was on my tongue.

2 Peter 1:20-21 – But know this first of all, that no prophecy of Scripture is [a matter] of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.

God’s Word is represented as truth.

Psalm 119:160 – The sum of Your word is truth, And every one of Your righteous ordinances is everlasting.

John 17:17 – “Sanctify them in the truth; Your word is truth.”

I believe the holy Spirit is the Word and truth of God which is for us the regenerative presence and Wisdom of Yahweh God, the Father. He reveals to individuals the true understanding of his spoken and written Word, setting them apart for his purpose and will, and motivating faithful actions of believers. Through his Spirit and Word of truth, God convicts of sin, regenerates individuals causing them to be born again or from above, and sets them apart from the world for his purpose.

1 Peter 1:23 – for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God.

Hebrews 4:12 – For the word of God [is] quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing apart of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.

1 Thessalonians 2:13 – For this cause also thank we God without ceasing, because, when you received the word of God which you heard of us, you received it not as the word of men, but as it is in truth, the word of God, which effectually works also in you that believe.

Through his Spirit, God also attests to the truth of his word and validates the authority of his messengers. Through the consistency of the witness of the Spirit of God, along with our conscience and reasoning, we are enabled to discern truth from falsehood.

Romans 8:16: – “The Spirit itself [i.e, the truth of God], bears witness together with our spirit [our own reasoning] that we are children of God;”

As God continually acts through his Spirit and Word, we are transformed into children of God and the spiritual image of Yeshua, empowered to become effective witnesses to Yeshua and the gospel message of the Kingdom, filling our hearts with love for all men, and moving us to practice godliness.

Timeline of God’s holy Spirit

The workings of the Spirit of God encompass a past, present, and future aspect as recorded from the perspective of the writers of the Scriptures. It is important for us to recognize this internal timeline of the Bible to correctly understand the ongoing influence of God’s holy Spirit today.

The very beginning of the Bible relates how God, through his Spirit, has always been present in the workings of this world.

In the past God provided his Spirit for specific individuals and purposes.

Numbers 11:14, 16-17 [Moses speaking] “I alone am not able to carry all this people, because it is too burdensome for me. … Yahweh therefore said to Moses, “Gather for Me seventy men from the elders of Israel, whom you know to be the elders of the people and their officers and bring them to the tent of meeting, and let them take their stand there with you. “Then I will come down and speak with you there, and I will take of the Spirit which is upon you [Moses], and will put it upon them; and they shall bear the burden of the people with you, so that you will not bear it all alone.

Judges 6:34 So the Spirit of Yahweh came upon Gideon; and he blew a trumpet, and the Abiezrites were called together to follow him.

1 Samuel 16:13 Then Samuel took the horn of oil and anointed him in the midst of his brothers; and the Spirit of Yahweh came mightily upon David from that day forward…

2 Chronicles 20:14 Then in the midst of the assembly the Spirit of Yahweh came upon Jahaziel the son of Zechariah…

Isaiah 61:1 The Spirit of Yahweh GOD is upon me, Because Yahweh has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives And freedom to prisoners…

2 Peter 1:21: For not, by will of man, was prophecy brought in, at any time, but, as, by Holy Spirit, they were borne along, men spoke from God.”

Throughout Israel’s troubled history, the Spirit was also prophesied to be provided more abundantly at some future point.

Ezekiel 36:24-27 “For I will take you [Israel] from the nations, gather you from all the lands and bring you into your own land. Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.

Joel 2:28-29 “It will come about after this That I will pour out My Spirit on all mankind; And your sons and daughters will prophesy, Your old men will dream dreams, Your young men will see visions. Even on the male and female servants I will pour out My Spirit in those days.

In just a moment, we will review the work of God’s Spirit as our timeline moves into the era of the New Testament writings, and the culmination of all that God was preparing to do among his people.

Into the New Testament writings

From the opening pages of the New Testament era, we see how the Spirit of God was intimately intertwined within the life and ministry of Yeshua. The prophecies of the pouring out of the Spirit of God spoken about by the prophets hundreds of years earlier were to begin with the miraculous event of the birth of the Messiah, the Anointed One of God.

Matthew 1:18-21 – The birth of Yeshua Messiah came about this way: After his mother Mary had been engaged to Joseph, it was discovered before they came together that she was pregnant from the Holy Spirit. So her husband Joseph, being a righteous man, and not wanting to disgrace her publicly, decided to divorce her secretly. But after he had considered these things, an angel of Yahweh appeared to him in a dream, saying, “Joseph, son of David, don’t be afraid to take Mary as your wife, because what has been conceived in her is from the Holy Spirit. “She will give birth to a son, and you are to name him Yeshua, because he will save his people from their sins.”

At the beginning of the public ministry of Yeshua, John the baptizer relates the confirmation of Yeshua’s anointing with the Spirit of God:

John 1:32-34 – And John testified, “I saw the Spirit descending from heaven like a dove, and he rested on him. “I didn’t know him, but he who sent me to baptize with water told me, ‘The one you see the Spirit descending and resting on – he is the one who baptizes with the Holy Spirit.’ “I have seen and testified that this is the Son of God.”

It was this anointing, or immersion, into the Spirit of God that provided Yeshua with the title “Christ” or “Messiah,” the Anointed One. Everything Yeshua taught and did was provided through his anointing by the Spirit of God. As we saw in our last discussion of Yeshua as the Messiah, the Bible clearly outlines how Yeshua’s teaching and works were accomplished by the Spirit of God working through him.

Acts 2:22 – “Fellow Israelites, listen to these words: This Yeshua of Nazareth was a man attested to you by God with miracles, wonders, and signs that God did among you through him, just as you yourselves know.

Acts 10:37-38 – “You know the events that took place throughout all Judea, beginning from Galilee after the baptism that John preached: how God anointed Yeshua of Nazareth with the Holy Spirit and with power, and how he went about doing good and healing all who were under the tyranny of the devil, because God was with him.

Yeshua himself claimed that the things he taught and the works he did was because of the power of Yahweh God, the Father, working through him:

John 12:49 – For I have not spoken from my own authority, but the Father himself who sent me has commanded me what I should say and what I should speak.

John 14:10 – “Don’t you believe that I am in the Father and the Father is in me? The words I speak to you I do not speak on my own. The Father who lives in me does his works.

Returning to the prophecies of Ezekiel and Joel, in the teachings of Yeshua, the “pouring out” of the Spirit, or the enabling and regenerative power of God, was very close and about to take place.

John 7:38-39 “He who believes in Me, as the Scripture said, ‘From his innermost being will flow rivers of living water.'” But this He spoke of the Spirit, whom those who believed in Him were about to to receive; for the Spirit was not yet given, because Yeshua was not yet glorified.’

John 15:26-27 “When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about Me, and you will testify also, because you have been with Me from the beginning.

Within six weeks of the death and resurrection of Messiah, the Bible records that the pouring out of the Spirit occurred at that time.

Acts 2:1-4 When the day of Pentecost [Shavuot, or Weeks] had come, they were all together in one place. And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. And they were all filled with the Holy Spirit and began to speak with other tongues [languages], as the Spirit was giving them utterance.

The apostles recognized that this event was the confirmed fulfillment of that past prophecy of Joel.

Acts 2:14-17 But Peter, taking his stand with the eleven, raised his voice and declared to them: “Men of Judea and all you who live in Jerusalem, let this be known to you and give heed to my words. For these men are not drunk, as you suppose, for it is only the third hour of the day; but this is what was spoken of through the prophet Joel: ‘And it shall be in the last days,’ God says, ‘that I will pour forth of my spirit on all mankind; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams…'”

This was also the fulfillment of “the promise:”

Luke 24:49 “And behold, I am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high.”

Acts 2:33 “Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear.

Through the rest of the New Testament writings up until the destruction of Jerusalem in 70 AD, the writers spoke of the holy Spirit being collectively present with believers at that time.

Ephesians 1:13-14 In Him, you also, after listening to the message of truth, the gospel of your salvation–having also believed, you were sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory.

Ephesians 3:4-5 By referring to this, when you read you can understand my insight into the mystery of Messiah, which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit;

Further, this pouring out of the Spirit collectively provided for many powerful workings of God throughout the body of believers as confirming signs to the nation of Israel that Yeshua was the “prophet who was to come” whom Moses had spoken of. The apostle Paul called these “gifts” of the Spirit.

1 Corinthians 12:4-11 Now there are varieties of gifts, but the same Spirit. And there are varieties of ministries, and the same Lord. There are varieties of effects, but the same God who works all things in all persons. But to each one is given the manifestation of the Spirit for the common good.

For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit; to another faith by the same Spirit, and to another gifts of healing by the one Spirit, and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually just as He wills.

These “gifts of the Spirit” were specifically given by God for the validation and rapid spreading of God’s Word and truth in those days.

Acts 8:5-6, 12-13 – Philip went down to the city of Samaria and began proclaiming Messiah to them. The crowds with one accord were giving attention to what was said by Philip, as they heard and saw the signs [attesting miracles] which he was performing. … But when they believed Philip preaching the good news about the kingdom of God and the name of Yeshua Messiah, they were being baptized, men and women alike. Even Simon himself believed; and after being baptized, he continued on with Philip, and as he observed signs and great miracles taking place, he was constantly amazed.

1 Corinthians 2:4-5 – and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, so that your faith would not rest on the wisdom of men, but on the power of God.

After the fall of Jerusalem in 70 AD, the inspired records had fulfilled their purpose and ceased being written, having completed the story of God’s work among his people, Israel. This has been demonstrated historically in that no new scripture has been written since that first century generation two thousand years ago.

Likewise, the miraculous signs were provided as demonstrations primarily for non-believingIsrael. These signs testified to the truth of the Word of God through the apostles, that Israel’s promised Messiah had come, and that God’s Kingdom was being implemented within their generation. With the fulfillment of all things in the destruction of Jerusalem, the miraculous sign gifts were completed in that generation, the last days of the nation of Israel.

In his famous treatise on the supremacy of love, the apostle Paul spoke of how there would be a time where miraculous spiritual gifts would no longer be necessary, because the love of God would rise to prominence as the Kingdom was to become established.

1 Corinthians 13:8-10, 13 Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away. For we know in part and we prophesy in part; and whenever that which is perfect [completeness] may come, then that which is in part shall become entirely idle…Now these three remain: faith, hope, and love – but the greatest of these is love.

The fullness of the Kingdom of God, represented by the prophetic New Jerusalem, would be a Kingdom based on the supremacy of this love that Paul spoke of. This Kingdom could only become a reality through the destruction of its earthly and corrupt counterpart in that generation. I believe the New Jerusalem is “that which is perfect,” spoken of by the apostle Paul. It was a New Jerusalem, since the Old Jerusalem, in bondage to its traditions and idolatry, had become worthless and dead and was therefore destroyed. The new Kingdom, being a spiritual reality, would never cease, and it continues to grow to this day in completeness until it fills the earth.

The work of the Spirit today and into the future

Now, since God is eternal and his Kingdom is eternal, enduring characteristics of being influenced by the Spirit of God (fruit of the Spirit) that were present then will continue to be present for all time. As people continue to enter the Kingdom and learn about God through his Word and truth, he continues to bring people to new life by his Spirit through faith in Messiah Yeshua. They are then empowered by his Spirit to demonstrate love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self control; all of the out-workings of the Spirit of God through his people today. I believe these are the “gifts” that believers have to offer the world today: positive spiritual influences that God uses to draw all people to himself.

Of course, I still believe a miraculous event is still a possibility, since God never changes. However, I believe any genuine miraculous event will ALWAYS point people to the truth and majesty of God himself as revealed previously in the Bible, and will not validate any false individual or reveal some new teaching contradictory to what has already been brought to conclusion through the completing of Israel’s story in the first century.

Additionally, I believe God’s Spirit is still actively working through the everlasting Word and truth, God’s eternal Torah, constantly providing a corroborating witness for all generations for all time. This regenerating presence of his Spirit is shaping and molding hearts of people for the continual building up of his kingdom on earth for eternity.

2 Timothy 3:16-17 – All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work.

Galatians 5:22-25: “But, the fruit of the Spirit [the empowering word and truth of God], is love, joy, peace, long-suffering, graciousness, goodness, faithfulness, meekness, self-control; against such things as these, there is no law. And, they who are of Messiah Yeshua, have crucified the flesh, with its susceptibilities and covetings. If we live by Spirit [the empowering word and truth of God], by Spirit [the empowering word and truth of God], let us also walk.”

Summary

I believe the Spirit of God is a term used to describe how Yahweh God actively interacts within our human environment, whether through creation, revelation (wisdom), regeneration, sanctification (setting apart) and through empowerment. The Spirit of God is Yahweh himself, and his influence in this world.

Ultimately, I believe the core principles of the Bible, the basics of the eternal torah or Word of God, are the result of God’s Spirit. The Ten Commandments were spoken to Moses and ancient Israel and substantiated through the principles of the Sermon on the Mount taught by Yeshua, speaking everything the Father commanded him to teach. I believe these two pivotal episodes in the Bible, besides the Creation itself, represent the most profound work of God’s Spirit in this world.

The Spirit of God therefore separates (or sanctifies) his people to seek first the Kingdom and then empowers them to do so with vigilance. The Spirit of God creates in his people a love for himself with all of the heart, mind, and strength, trusting him for everything. And the fruit of that same Spirit prompts them to love others with integrity, forgiveness, and compassion.

Throughout Scripture, the Spirit of God is always associated with life, whether physical or spiritual. The life of God is what gives us existence and ability, and as the Creator of all, he manifests his Spirit as he sees fit. This life we have, whether physical or spiritual, is not our own, but a dynamic that comes from the hand of God for his purpose. Since everything we are is from him, I believe we should remain faithful to all he asks of us through the expression of his Spirit through us, and we should seek to faithfully emulate him in all of our ways.

Well, I hope that there were possibly some perspectives in the discussion today that provided you with some new insights for your own further study and review. Next time, I would like to provide a look at the biblical festival of Shavuot, also known as Weeks or Pentecost. This is a natural segue seeing as how we have been discussing the Spirit of God, and how, at the recording of this podcast, this is the season of Shavuot in the year 2023. Throughout our doctrinal discussions over the next year, I hope to cover all of the biblical holidays as well, so I hope you are able to join me in this continuing journey.

Remember, there is also a Core of the Bible virtual study group that is hosted through the Marco Polo video chat app. It is designed to discuss the topics that we cover each week and to help people with responses to questions that may come up. If you are interested in joining the discussion, simply download the free Marco Polo app and email me a request to join the group at coreofthebible@gmail.com. I will be happy to send you a link to join the virtual Bible study group. You can also feel free to email me any of your thoughts or comments at that email, as well.

One true God

The Bible teaches there is only one true God. He is known as Yahweh, Almighty God, and the Father, among other names.

Core of the Bible podcast episode #106 – One true God

In today’s article, we will be talking about Yahweh as the one true God, and how I believe this basic Bible truth has become muddled by tradition and orthodoxy.

So to begin with, let me start by saying that I believe that the Bible reveals that there is only one true God, Yahweh, the Father, sole Creator and Maintainer of all that exists. He is the supreme authority of all people. He alone possesses inherent immortality, and has always existed. There is no other God to whom praise, honor, and glory is due.

Deuteronomy 4:35, 39 To you it was shown that you might know that Yahweh, He is God; there is no other besides Him. … “Know therefore today, and take it to your heart, that Yahweh, He is God in heaven above and on the earth below; there is no other.

One of the primary features of Jewish culture revolves around the reciting of what is known as the Shema. The Shema is based on a very familiar passage to most believers.

Deuteronomy 6:4-5 “Hear, O Israel! Yahweh is our God, Yahweh is one! “You shall love Yahweh your God with all your heart and with all your soul and with all your might.”

The Shema has been the primary defining statement of the Hebrew people since it was revealed to them. Shema means “hear” and focuses on the primary declaration that Yahweh is one, or is the only God, or is singular in essence. All of these meanings revolve around the idea that there is only one God. Faithful Jews recite the Shema twice a day, and it is traditional for parents to teach their children to say it before they go to sleep at night. It is such an important Hebraic belief that it is also an ideal for Jews to say the Shema as their last words.

This fierce monotheism is what has distinctly set apart the Hebrew people since God first revealed himself to Abraham in approximately 2000 BC. The Babylonian, Egyptian, and Eastern religions (and later the Greeks and the Romans) have all been polytheistic religions, filled with hundreds, and sometimes thousands, of gods. The Hebrews were first and unique in their strict rejection of all other gods but one.

Yeshua himself confirms the importance of this concept of one God through the Shema, as well.

Mark 12:28-29 One of the scribes came and heard them arguing, and recognizing that [Yeshua] had answered them well, asked Him, “What commandment is the foremost of all?” Yeshua answered, “The foremost is, ‘Hear, O Israel! Yahweh our God, Yahweh is one…’

Now, here are some other verses confirming the unique authority of one God over all.

Isaiah 44:6, 8 “Thus says Yahweh, the King of Israel and his Redeemer, Yahweh of hosts: ‘I am the first and I am the last, And there is no God besides Me. … ‘Do not tremble and do not be afraid; Have I not long since announced it to you and declared it? And you are My witnesses. Is there any God besides Me, Or is there any other Rock? I know of none.'”

Isaiah 46:9-10 “Remember the former things long past, for I am God, and there is no other; I am God, and there is no one like Me, Declaring the end from the beginning, and from ancient times things which have not been done, saying, ‘My purpose will be established, And I will accomplish all My good pleasure’…”

As would be expected, we find this same emphasis on one God in the New Testament writings.

1 Corinthians 8:4-6 Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one. For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is but one God, the Father, from whom are all things and we exist for Him…

1 Timothy 1:17 Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen.

1 Timothy 2:5 For there is one God, and one mediator also between God and men, the man Messiah Yeshua,

So, if this has been the historical understanding of the nature of God as being singular, how is it that over the centuries after Messiah, a concept known as the trinity came about? The philosophy of a trinity suggests that the being we call “God” is a singular entity made up of three “persons”: God the Father, God the Son, and God the Holy Spirit. In this view, all three have co-existed for all eternity, and all are co-equal with one another and somehow combine to form one God. This very abstract and confusing definition of God’s essence is generally defended by saying that the nature of God is incomprehensible to our human understanding.

While I would agree that God’s ways can be incomprehensible to us as humans, we always need to focus on what the Bible actually reveals about God, not invent how we think God should be, and then try to fit that idea back into the Bible. This involves reading what the Bible says about God, doing our best to understand the literary, cultural, and historical context, and then lining up our ideas with the consistent patterns found throughout Scripture. Therefore, I have come to believe that the concept of a trinity (Father, Son, and Holy Spirit as one God with three eternal persons) is a philosophical misinterpretation of men that was devised hundreds of years after the close of the inspired record of God’s dealings with the Israelite people.

Now, before you write me off as a cultist or assign to me some other unfounded judgment, please consider something very basic about what I am presenting here. One of the most glaring demonstrations of how the concept of the trinity is a tradition invented by men is that it was not even an “official” doctrine of Christianity until approximately three to four hundred years after Messiah lived. Prior to the time of its acceptance, there are only sparse references among a few of what we know as the “church fathers” to a vague trinitarian formula that was to become more firmly defined at this later time.

Three to four hundred years is a longer period of time than it has been for us Americans since the revolutionary war. So if that’s the case, what were the masses of Christians believing about God for all of that time, since they never even heard of a trinity concept? Unfortunately, the early leaders of that time were approaching the idea of God from thinking that was based on Greek philosophy, and not from the Hebraic cultural and historical perspective of the Bible.

To refine this man-made definition of the trinity, many councils were held in the fourth century because there was no firm understanding of this view among the various groups of early Christian leaders. And the establishment of this view was not immediate; it was only after hundreds of years beyond this point that it ultimately spread to become the “orthodox” (established and approved) view, yet it still continued to be refined through further councils, even into the middle ages. All of this debate and definition over such a long period of time does not lead one to conclude this is a clearly revealed truth in the Bible, but rather a manufactured idea of men trying to explain God from a human point of view, the very thing God says is impossible.

Isaiah 55:8-9 “For My thoughts are not your thoughts, nor are your ways My ways,” declares the Lord. “For as the heavens are higher than the earth, so are My ways higher than your ways and My thoughts than your thoughts.”

Today, the concept of the trinity is so widely accepted it is considered a non-negotiable core doctrine of Christianity. In almost all Christian churches, if one does not accept this view, one is not considered a Christian. However, reviewing the history of debates over the doctrine it is clear that the trinity is not a self-evident concept in the Bible.

Based on the Hebrew culture and beliefs from which the Bible came forth, the trinity is not only inconsistent, but in direct contradiction with the Hebraic understanding of God being one, as evidenced through the importance and constant recitation of the Shema. The Hebrew understanding of the nature of God has always held to the absolute oneness or unity of God, with no plurality in essence in any way.

Another correlation, at least culturally, is the fact that the other major Abrahamic religion, Islam, also attests to the absolute oneness of God (Allah). According to their own writings, this simple monotheism is the most important creedal belief in Islam. To be clear, I am not here endorsing or validating Islam; I simply mention it to highlight the fact that both of the religions springing from Abrahamic lineage, Judaism and Islam, have this uncompromising view of absolute and singular monotheism which to me is a testament to its historical authenticity. Only Christianity (and only hundreds of years after the fact, so to speak) has claimed a combination of monotheism and plurality, something that differs from the cultural bedrock of these original, near-eastern traditions. The monotheism of Abraham should be the view of those who claim to be Abraham’s sons, a discussion we will have in a future episode.

The trinity was not a concept of God maintained by any ancient Hebrews throughout their recorded history, including the disciples and Yeshua himself. If it was that important of a doctrine between orthodoxy and heresy, then I believe Yeshua would have taught it clearly so that there would not need to be multiple councils over hundreds of years later to define it.

Now that I have stated my initial disagreement with the trinitarian view, I would like to provide some insight into a little-known aspect of Jewish culture that, to my way of thinking, is a much simpler way of understanding the person and work of Yeshua and the nature of Yahweh God. It pulls together and reinforces other passages throughout the Bible helping us to approximate how the ancient Hebrew mindset would most readily have understood these passages that have led to trinitarian thinking.

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The passages that cause confusion about the nature of God can be explained in other ways that fit better with the overall context, patterns, and message of the Bible. When reading English versions of ancient semitic documents with our Western mindset and making declarations of absolutism and orthodoxy, we are drifting into areas of pride and tradition that may be interfering with our understanding of what the message of the Bible is really all about. Rather, if we can look up from our creeds and councils long enough to expand our understanding of the ancient semitic culture rather than Greek philosophy, we may find some simplified answers to some of the deep questions we are seeking to resolve.

For me, as I began to dive really deeply into the trinitarian traditions, I was refreshed when I discovered something that I had never been taught in my Christian faith that I’d like to share with you now. It is an ancient cultural concept which the Hebrews labeled as shaliach in Hebrew; in English, we would call it the concept of agency, or one who is sent.

Agency is the historical near-eastern concept that a designated agent is fully vested with the authority of the one who sent them, to the extent that the agent is considered equivalent to the sender. This was a common understanding in the ancient societies of the near east represented in writings that have survived down to our present age. In fact, we see something similar in our culture today in the legal realm. Some modern examples of this would be:

A real estate agent represents a buyer or seller as if they were that person themselves
A sales agent represents the interests of a company towards buyers
A police officer is an agent of the law allowing him to enforce it
A lawyer is an agent of the person they represent in court

In a similar way, a misunderstanding of this concept of agency has led to belief in Yeshua as being God himself, when Yeshua explained time and time again he was God’s designated agent, sent by God.

While there are many biblical examples of this concept, a few of the more familiar examples of agency can be illustrated with the stories of Joseph, Moses, and then also with Yeshua.

Joseph as an agent of Pharaoh

Genesis 41:39-44 So Pharaoh said to Joseph, “Since God has informed you of all this, there is no one so discerning and wise as you are. “You shall be over my house, and according to your command all my people shall do homage; only in the throne I will be greater than you.” Pharaoh said to Joseph, “See, I have set you over all the land of Egypt.” Then Pharaoh took off his signet ring from his hand and put it on Joseph’s hand and clothed him in garments of fine linen and put the gold necklace around his neck. He had him ride in his second chariot; and they proclaimed before him, “Bow the knee!” And he set him over all the land of Egypt. Moreover, Pharaoh said to Joseph, “[Though] I am Pharaoh, yet without your permission no one shall raise his hand or foot in all the land of Egypt.”

Genesis 44:18 Then Judah approached him, and said, “Oh my lord, may your servant please speak a word in my lord’s ears, and do not be angry with your servant; for you are equal to Pharaoh.

Moses as God’s agent

Exodus 3:10 “Therefore, come now, and I will send you to Pharaoh, so that you may bring My people, the sons of Israel, out of Egypt.”

Exodus 7:1 Then Yahweh said to Moses, “See, I make you [as] God to Pharaoh, and your brother Aaron shall be your prophet.

God’s son as the agent of God

John 12:49 “For I did not speak on My own initiative, but the Father Himself who sent Me has given Me a commandment as to what to say and what to speak.”

John 5:22-23 “For not even the Father judges anyone, but He has given all judgment to the Son, so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him.”

John 14:8-9 Philip said to Him, “Lord, show us the Father, and it is enough for us.” Yeshua said to him, “Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, ‘Show us the Father’?

So we can see this concept of agency and full representation comes from the culture of the Bible itself, and aligns with the patterns, principles, and standards of torah while enriching our understanding of these, and many other, passages. By contrast, the trinity is a foreign and unnatural concept to the biblical culture, and causes division over man-made philosophical definitions in order to essentially shoe-horn it into scriptural passages.

In my view, how most run-of-the-mill Christians, not theologians, view the trinity being one God is actually a type of practical modalism. I guess I should say, this is how it worked for me since I was raised within the trinitarian tradition. Modalism is the belief that there is only one God who has revealed himself in different ways called modes, faces, or aspects. He has represented himself throughout most of the Bible as Yahweh, but he has also revealed himself as Jesus, and sometimes he appears as the Spirit. Modalism says this is not three different “persons,” just three different ways the one God has revealed himself. I say that this is a type of practical modalism, because this is how a trinitarian belief shakes out in practice; there can only typically be an emphasis on God as the Father, God as the Son, or God as the Spirit at any one time.

However, when viewed through the lens of the historical Hebrew culture, these kinds of distinctions are not necessary. Is it challenging to untangle some of these entrenched views? Absolutely, but it is not impossible. Once I began to see and understand the message of the entire Bible as a cohesive whole, the overwhelming message of the Bible through its literary, cultural and historical basis is that there is only one true God, Yahweh, the Father, God Almighty, the Creator of all, and that he alone is the ultimate authority or King over all.

2 Kings 19:15 Hezekiah prayed before Yahweh and said, “O Yahweh, the God of Israel, who are enthroned above the cherubim, You are the God, You alone, of all the kingdoms of the earth. You have made heaven and earth.

I know at this point, many of you who have been brought up in the trinitarian tradition will call to mind specific verses that are said to attest to Yeshua’s divinity. That’s understandable, but please know that I would not make a claim against the trinitarian view without having looked at all of the evidence closely. Remember, I was raised with a trinitarian world view, so I totally understand how these types of arguments that I am providing here can appear jaded, or even heretical. I was brought up to believe that if you didn’t believe in the trinity, you were most likely involved in some sort of cult. I can assure you I do not claim allegiance to any one organization or denomination, and I seek to rely only on what I believe God has brought to my attention within his Word.

Summary:

I believe the Bible teaches there is only one true God. He is known as Yahweh, Almighty God, and the Father, among other names.
The Shema of Judaism practiced to this day is the echo of the monotheism of Abraham which was even validated by Yeshua himself. This concept of only one God separates a biblical worldview from most of the other world religions besides Judaism and Islam, demonstrating how the Abrahamic tradition was unique in its day.
I believe that the trinitarian view was a forced philosophical imposition on the revelation of God within his torah, or his Word, that took centuries to be established and accepted by the Christian people. Instead, the Hebrew concept of shaliach or agency more clearly represents the relationship of Yeshua with his Father, and is reinforced by other similar Bible passages involving Joseph, Moses and Pharoah.
In essence, I believe the Bible reveals that the holy Spirit is represented as the life-giving influence of Yahweh God himself, and in the New Testament Yeshua is clearly identified as the divinely born son of God, not God himself.
The nature of God is essential to understanding the core principles of the Bible which we discuss here each week, as his Kingdom, the primary emphasis of the whole Bible, is based upon the fact that Yahweh God is the ultimate King over all.

I’m sure that what I have mentioned here raises lots of questions and objections among those of you who have also been taught about the trinitarian world view. While I cannot address every trinitarian verse in the course of these podcasts, I will provide some resources in the show notes for those who would like to look more deeply into specific texts and verses that other, more scholarly folks than me have analyzed so they can draw their own conclusions. For what it’s worth, I do promise we will look more closely at what I believe the Bible reveals about Yeshua (and also the holy Spirit) in the next few upcoming podcasts. Hopefully some of those discussions will also provide you some further insights into my thinking about the nature of God. So, if you feel differently about this topic, I encourage you to continue to hear me out through those discussions, as well.

And I leave you today with one final verse that I believe encapsulates what I’ve tried with the best of my ability to express here today:

John 17:3 – [Yeshua speaking] “This is eternal life, that they may know You, the only true God, and Yeshua Messiah whom You have sent.”

Other helpful sites and resources regarding monotheism of the whole Bible:

Trinity Delusion | TrinityDelusion.net

Why Biblical Unitarianism? | BiblicalUnitarian.com

Trinities – Theories about the Father, Son, and Holy Spirit

The UCA Affirmation – Unitarian Christian Alliance

Remember, there is a Core of the Bible virtual study group that is hosted through the Marco Polo video chat app. It is designed to discuss the topics that we cover each week and to help people with responses to questions that may come up. If you are interested in joining the discussion, simply download the free Marco Polo app and email me a request to join the group at coreofthebible@gmail.com. I will be happy to send you a link to join the virtual Bible study group. You can also feel free to email me any of your thoughts or comments there, as well.

The eternal Torah of the whole Bible

It is when we act reflexively with the spirit and intent of torah that we know life has actually come into being and changed us.

Core of the Bible podcast #105 – The eternal Torah of the whole Bible

Typically in these articles, we review the core bible principles of the Ten Commandments and the Sermon on the Mount: Kingdom, integrity, vigilance, holiness, trust, forgiveness and compassion. But if you’re a regular listener you may remember that I’ve begun a year long journey of exploring some of the bigger doctrines in the Bible, and how those core principles apply to the larger biblical worldview.

As we go through these doctrinal statements in the coming weeks and months, I think you’ll find I typically do not hold to traditional perspectives on many of these topics, which is one of the reasons I am very excited to share them with you and possibly help you explore concepts and ideas that you may not have previously considered.

In today’s episode, we will be talking about and defining what torah is, what its purpose is, and how it is relevant for believers today.

So let’s begin with: what is torah? Torah is instruction. Torah is also known as the law of God. Anytime God commands or gives direction to something or someone, torah exists. I believe torah is through every fiber of the Bible, from the first page of Genesis all the way through the Revelation; yes, even into the New Testament.

Of course, this goes against the common understanding of the Torah being relegated only to the first five books of the Bible, Genesis through Deuteronomy. This is even how Jews view their own holy writings, as we discussed in our last lesson. Their holy writings, what most Christians call the Old Testament, are made up of the Torah (law), the Nevi’im (prophets) and the Ketuvim (writings); the Tanakh.

However, regardless of this tradition the word torah itself simply means instruction or direction. It comes from a Hebrew root word, yara, meaning to throw or shoot, as in shooting an arrow toward a target. This is what torah’s purpose is, what it is designed to do; to point us to the target, or goal, that God would have us accomplish. This is why I believe that torah is all through the Bible: the whole collection of these writings is designed to point us toward the goal God has for every one of us: Messiah-like obedience as God’s children in the Kingdom of God. One of the primary reasons that I believe torah is eternal and not just from Sinai forward is because both Noah and Abraham are said to have kept God’s torah.

Many people don’t realize that Noah was given direction as to the making of a distinction between clean and unclean animals.

Genesis 7:2-3, 5 – “You shall take with you seven each of every clean animal, a male and his female; two each of animals that are unclean, a male and his female; also seven each of birds of the air, male and female, to keep the species alive on the face of all the earth.” … And Noah did according to all that Yahweh commanded him.

How is it that Noah knew about clean and unclean animals when he lived over thousand years earlier than Moses receiving the commandments at Sinai? This implies that God’s torah was revealed previously, even if only in oral form at that point.

With Abraham also, even though he lived about five hundred years earlier than Moses, the Bible tells us that he followed God’s torah. In the book of Genesis when God was reinforcing the promises to Isaac that he had promised his father Abraham, God recounted to him how Abraham had and kept his commands and statutes.

Genesis 26:4-5 [God speaking to Isaac] “I will multiply your descendants as the stars of heaven, and will give your descendants all these lands; and by your descendants all the nations of the earth shall be blessed; because Abraham obeyed Me and kept My charge, My commandments, My statutes and My laws [torah].”

If God is here explaining how Abraham kept torah five hundred years prior to Moses and Sinai, and we’ve seen how Noah was diligent to maintain torah over a thousand years earlier than that, it should come as no surprise, then, how the whole Bible is is based on torah, or instruction, from God. And if this is true, then it becomes obvious why I believe torah is relevant for believers today, since it is essentially God’s eternal word that he always expects his people to abide by.

We have an understanding of torah first and foremost from the books of Moses, whose narrative describes the back-story and beginnings of the nation of Israel through Abraham, Isaac, and Jacob, then to Joseph and Moses, preparing them as a people to enter the land of Canaan. Those principles established in that root story are repeated and expanded through the Prophets and the Writings of the Tenakh (OT), along with the writings of the Messianic Believers (NT).

The regulating principle of God’s torah

Now here is something interesting about torah. The torah or instruction of God has a simple, self-regulating principle: anything that claims to be instruction from God but is not conforming with the revelation provided through the books of Moses (that is, Genesis-Deuteronomy) is not considered a valid teaching from God. These five books are the baseline recorded narrative of God’s interactions with men since the beginning, which is why they have collectively come to be primarily known as THE Torah. And this conformity to the revelation provided to Moses isn’t just my opinion, let’s see what the Bible says about it.

Deuteronomy 4:2 “You shall not add to the word which I am commanding you, nor take away from it, that you may keep the commandments of Yahweh your God which I command you.

Deuteronomy 12:32 “Whatever I command you, you shall be careful to do; you shall not add to nor take away from it.

Proverbs 30:5-6 Every word of God is tested; He is a shield to those who take refuge in Him. Do not add to His words or He will reprove you, and you will be proved a liar.

Ecclesiastes 3:14 I also know that whatever God does will endure forever; nothing can be added to it, and nothing taken away from it. God has made it this way, so that men will fear him.

Therefore, if some new doctrine or teaching comes along that does not fit the principles, patterns, and standards of torah as previously revealed, then it cannot be considered a legitimate spiritual teaching from God, and should not be heeded.

As the biblical books and writings of the prophets were being written and added to the body of the Tanakh or Old Testament writings, they were being judged as to whether they were aligning with the revelation provided to Moses in those earlier books. For believers in Messiah, they also were also faced with ensuring the apostolic teachings were also in alignment with the principles, patterns, and standards of torah as revealed to Moses. We see that the New Testament writings are based on the teachings and revelation of Yeshua as the Messiah. So, for believers, we see Yeshua as the “prophet who was to come” whom Moses spoke of.

Deuteronomy 18:15 – “Yahweh your God will raise up for you a Prophet like me from your midst, from your brethren. You shall listen to him…”

The coming of this Prophet was the ultimate goal and expectation of the revelation to Moses, along with all of the rest of the Tanakh, so much so that Jews today are still waiting for a Messiah since they don’t believe in Yeshua.

Since Yeshua did not add or take away from God’s torah, but simply clarified and fulfilled it, we must take care that we don’t add to or take away from what he taught, as well. Taking away something that has been previously revealed is equally as destructive as adding something that does not belong. Yeshua was careful to demonstrate he was not advocating taking anything away from God’s torah.

Matthew 5:17-19 “Do not think that I came to abolish the Law [torah] or the Prophets; I did not come to abolish but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law [torah] until all is accomplished. Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.

This idea of adding or taking away from torah is essentially a principle of testing. Moses warned about false prophets:

Deuteronomy 18:20-22 ‘But the prophet who speaks a word presumptuously in My name which I have not commanded him to speak, or which he speaks in the name of other gods, that prophet shall die.’ “You may say in your heart, ‘How will we know the word which Yahweh has not spoken?’ “When a prophet speaks in the name of Yahweh, if the thing does not come about or come true, that is the thing which Yahweh has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him.

Yeshua also warned about testing false prophets in a similar way. Just as Moses instructed that the results of a prophet’s prediction will prove him right or wrong, Yeshua explained the same principle using the fruits that are produced by those who have false teachings as an indicator of their falsehood.

Matthew 7:15-17, 20 “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. You will know them by their fruits. Grapes are not gathered from thorn bushes nor figs from thistles, are they? So every good tree bears good fruit, but the bad tree bears bad fruit. … So then, you will know them by their fruits.”

In this way, Yeshua demonstrated that his teaching on the testing of prophets was established upon the same principles of God’s torah as revealed to Moses.

The early believers in Messiah were also commanded to carry on this same practice of testing false teachers.

1 John 4:1 Beloved, do not believe every spirit, but test the spirits [of the teachers] to see whether they are from God, because many false prophets have gone out into the world.

1 Thessalonians 5:20-21 do not despise prophetic utterances. But examine everything carefully; hold fast to that which is good;

How would they know what was “good” and what was false? Since they didn’t have a “New Testament” to go by, they were instructed to examine everything in light of the only torah that was already established, the Tanakh, which includes the torah originally related by God to Moses, to ensure they would not be led astray. In the process of following the Tanakh by believing in its fulfillment in Messiah, some of them then created the letters and epistles that have become the New Testament writings of today.

Fulfillment of Torah

True torah cannot be added to or diminished, but according to Yeshua, it can be fulfilled or brought to fruition. Yeshua fulfilled the ultimate purpose of torah, but that does not mean there is no longer a need to follow the principles of torah. He is our example of how to be obedient to the Father. He did not come to destroy torah, but to fulfill it. If he fulfilled it, so should we.

1 John 2:3-6 By this we know that we have come to know Him, if we keep His commandments. The one who says, “I have come to know Him,” and does not keep His commandments, is a liar, and the truth is not in him; but whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him: the one who says he abides in Him ought himself to walk in the same manner as He walked.

As we fulfill God’s torah by following its direction, then it accomplishes the intent that God had for it in the first place. This in itself is a principle of torah that the prophet Isaiah spoke of.

Isaiah 55:10-11 For as the rain and the snow come down from heaven, And do not return there without watering the earth And making it bear and sprout, And furnishing seed to the sower and bread to the eater; So will My word be which goes forth from My mouth; It will not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it.

According to the apostle John, the very definition of sin is exemplified as not abiding by torah.

1 John 3:4 Everyone who practices sin also practices lawlessness; and sin is lawlessness [literally: torah-lessness].

Therefore, the opposite must also be true: obedience to torah leads to non-sinfulness, that is, to righteous and holy actions.

Romans 7:12 So then, the Law [torah] is holy, and the commandment is holy and righteous and good.

However, we must remember that torah obedience on its own does not totally accomplish freedom from sin. This is because even though we may become aware of God’s righteous commands, we many times still desire our own ways.

In a moment, we will dive a little further into why this is so important when it comes to keeping the torah of God.

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So, while we may understand with our minds the importance of keeping God’s word according to his instruction or his torah, many times we still struggle, desiring our own ways. This is primarily due to the fact that, even though we may know what the right thing is to do, our hearts are still not right and we can’t find the strength necessary to be obedient.

Jeremiah 17:9-10 “The heart is more deceitful than all else And is desperately sick; Who can understand it? I, Yahweh, search the heart, I test the mind, Even to give to each man according to his ways, According to the results of his deeds.”

Zechariah 7:8-12 Then the word of Yahweh came to Zechariah saying, “Thus has Yahweh of hosts said, ‘Dispense true justice and practice kindness and compassion each to his brother; and do not oppress the widow or the orphan, the stranger or the poor; and do not devise evil in your hearts against one another.’ But they refused to pay attention and turned a stubborn shoulder and stopped their ears from hearing. They made their hearts [like] flint so that they could not hear the law and the words which Yahweh of hosts had sent by His Spirit through the former prophets; therefore great wrath came from Yahweh of hosts.”

Torah can tell us the right things to do, but it can’t make us do the right things with the right attitude and for the right reason.

Yeshua accused the Jewish leaders of this very thing. They tried to follow the letter of the Torah in scrutinizing detail, even adding their own man-made traditions in an effort to ensure the Torah commands themselves would not be violated. However, they missed the intended goal of torah because their hearts were not right before God.

Matthew 15:7-11 “You hypocrites [the Jewish leaders], rightly did Isaiah prophesy of you: ‘This people honors me with their lips, but their hear is far away from me. But in vain do they worship me, teaching as doctrines [of God] the precepts of men.'”

Matthew 23:23, 27-28 “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others. … “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness. “So you, too, outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness [torah-lessness].

The Jewish leaders were guilty of what the apostle Paul calls following “the letter of the law”, but not the spirit of it, and it resulted in hypocrisy which led them further from torah. Following the spirit of the law, and not just the letter of it, is what brings life.

2 Corinthians 3:5-6 Not that we are adequate in ourselves to consider anything as [coming] from ourselves, but our adequacy is from God, who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.

The Jewish leaders were trying so hard to follow all of the rules that they missed the intent or spirit of the rules in the first place. This can be likened to a person at a busy traffic intersection who wants to cross the street. However, they are focusing so hard on staying within the lines of a crosswalk that they forget to check for traffic.

The letter of torah alone can be deadly if misapplied with the wrong spirit or intent. This is why acting on Bible verses taken out of context is so dangerous. For example I’ve heard people who claim to be believers justify retribution against others by saying, “the Bible says, ‘Eye for eye, and tooth for tooth.'” Yes, it’s true the Bible does say that, but the context is ancient Israelite civil law, not current day individual morality. Yeshua made it clear we are to love our enemies and do good to others as a way of demonstrating the love of God to them.

In a similar way, even though the Bible tells us the right things to do, it cannot bring life on its own.

Galatians 3:21 Is the Law then contrary to the promises of God? May it never be! For if a law had been given which was able to impart life, then righteousness would indeed have been based on law.

The righteousness that Paul is speaking of here is the type that says we have right-standing in God’s eyes because we are doing what’s right. Paul is saying it takes more than just following a set of rules to be exhibiting true faith in God. Faith that honors God is simply believing what God said is true, and then being obedient to it; not the other way around.

God continues to teach people about his ways and lead people to Messiah through the symbols and object lessons of all of his torah. But just like graduating from one grade to another does not make all of what you previously learned vanish, it simply indicates that you have now earned a basic understanding of the rudiments of that grade level, and can now apply and follow those things that you have learned as you continue to grow.

Galatians 3:23-26 But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed. Therefore the Law has become our tutor to lead us to Messiah, so that we may be justified by faith. But now that faith has come, we are no longer under a tutor. For you are all sons of God through faith in Messiah Yeshua.

This passage is famous for causing confusion, as most Christians take away from it that if Paul is saying believers are no longer under the tutor of the Torah, then it must be done away with. Since we have already seen that we cannot take away from God’s torah without violating it, we should understand that Paul must be trying to teach something else here.

Here’s an analogy that may help: Once you graduate from school, the lessons you have learned don’t disappear as if they no longer apply. You are now able to take what you have learned and use it in practical ways all the time, even though you are not in school anymore. Therefore, you no longer require the tutor or the teacher, because what the teacher taught you is now ingrained in you, and you now do textbook things naturally without always needing to reference the textbooks. Therefore, you are no longer “under” the tutor, who would need to constantly go over the basics with you. The textbooks are still valuable and still true, and you will still abide by the principles in the textbooks, you just don’t need to reference them because you are already understanding and practicing what they teach.

Remember what the apostle John wrote to the early Messianic believers:

1 John 2:4 The one who says, “I have come to know Him,” and does not keep His commandments, is a liar, and the truth is not in him…

1 John 5:2-3 By this we know that we love the children of God, when we love God and observe His commandments. For this is the love of God, that we keep His commandments; and His commandments are not burdensome.

His commandments are his torah, his instruction, his direction. If we are not abiding by the principles of torah, then that is evidence that we haven’t had our hearts truly changed. This is why believers should still follow the principles of God’s torah, even though we technically no longer need it as a tutor. It is being fulfilled in us as we live it out in sincerity and truth.

It is true that torah can give us indications of the right actions to do that lead to life. But it is when we act reflexively with the spirit and intent of torah that we know life has actually come into being and changed us.

John 6:63 “It is the Spirit that gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life.”

Romans 8:1-2 Therefore there is now no condemnation for those who are in Messiah Yeshua. For the law of the Spirit of life in Messiah Yeshua has set you free from the law of sin and of death.

Jeremiah 31:33 “But this is the covenant which I will make with the house of Israel after those days,” declares Yahweh, “I will put My law [torah] within them and on their heart I will write it; and I will be their God, and they shall be My people.

Ezekiel 36:26-27 “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.

So, my question to those who would maintain that torah has been done away in Messiah is this: If God always intended to put his torah in the heart of his people, why would torah be done away with? It’s the very thing that he wants to reside in our hearts!

This is what Paul was trying to show in relation to God’s torah; it hadn’t passed away, but those in Messiah were to consider themselves as passed away, jointly dead with Messiah. He wanted believers to consider themselves as dead to the letter of the law (i.e., from trying to earn their favor with God through it) so they could instead obey the spirit of it from the heart. This is because they had simply believed God, just like Abraham, and become risen as new creations in Messiah!

Just as Yeshua was risen from the dead, believers were to consider themselves as also alive from the dead; the dead obedience of rote tradition to the letter of the law. The torah was never meant to be done away, but it was meant to be fulfilled; fulfilled in God’s children as they obey it from the heart! It was to serve as an ongoing foundation for the believers heart-service to God which has only become possible based on the new life of faith in Messiah.

2 Corinthians 5:17 Therefore if anyone is in Messiah, he is a new creature; the old things passed away; behold, new things have come.

So, as long as there are people who don’t know the God of the Bible, these principles, patterns, and standards of God’s torah will continue to lead people to the truth of his Messiah. This is how and why torah must be eternal. It is through the torah of God that they can become born from above, renewed in heart as new creatures in Messiah. Therefore, God’s torah is ultimately still a tutor for all among the nations, so that people will continue to learn and practice his ways and be led to new life in the Messiah where they can then obey it from the heart. As they come to believe in and follow his Messiah, the torah of God will then reside in their hearts and bear fruit among all men.

Psalm 119:142, 144, 152 Your righteousness is an everlasting righteousness, And Your law [torah] is truth. … Your testimonies are righteous forever; Give me understanding that I may live. … Of old I have known from Your testimonies that You have founded them forever.

Micah 4:2 Many nations will come and say, “Come and let us go up to the mountain of Yahweh And to the house of the God of Jacob, that He may teach us about His ways And that we may walk in His paths.” For from Zion will go forth the law [torah], Even the word of Yahweh from Jerusalem.

Zion is the New Jerusalem, the residence of believers everywhere.

Hebrews 12:22-24 – But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the gathered throngs and assembly of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Yeshua the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel.

It is from Zion, this place of believing heart-obedience, that God’s eternal torah goes forth into all the world. This is how God’s kingdom is, and will continue to be, established on the earth.

Alright, so let’s quickly review some of the key points we covered today:

I believe torah is not just limited to the first five books of the Bible. Torah is instruction or direction from God that is throughout the entire Bible, from Genesis through Revelation.
Torah has a self-regulating principle. For something to be considered torah or instruction from God, it must be in agreement with the patterns, principles and standards that were revealed within the books of Moses. This applies to the teachings of Yeshua and the apostles, as well, since Yeshua clearly taught that he had no intent on abolishing torah, and in fact, upheld and fulfilled it.
The purpose of torah is that we also would fulfill it, not by simply following the letter of the law, but by fulfilling it in spirit from the heart, as new creations in Messiah. This is the intent that the prophets looked forward to in the New Covenant in Messiah.
Torah continues to instruct people and direct them to Messiah; that is its eternal purpose. We who are inheritors of the Kingdom of God shine forth from the prophetic city of Zion, the New Jerusalem, for the rest of the nations to be healed and brought into fellowship with their Creator.

Ultimately, I believe the core principles of the Bible, the basics of the eternal torah of God, were revealed through the Ten Commandments revealed to Moses and substantiated through the principles of the Sermon on the Mount taught by Yeshua. They can be summarized as follows:

Separate yourself to seek first the Kingdom with vigilance.
Love God with all of your heart, mind, and strength, trusting him for everything.
And love others as yourself with integrity, forgiveness, and compassion.

Next time, we will look at the doctrine of there being only One True God. This was the fierce monotheism of the ancient Hebrew people. I hope you can join us.

Remember, there is a Core of the Bible virtual study group that is hosted through the Marco Polo video chat app. It is designed to discuss the topics that we cover each week and to help people with responses to questions that may come up. If you are interested in joining the discussion, simply download the free Marco Polo app and email me a request to join the group at coreofthebible@gmail.com. I will be happy to send you a link to join the virtual Bible study group. And if you’re not sure about joining the group, you can always just email any questions you may have, as well.